muste the Emperoure néedes geue eare vnto him and beleeue him without exception Certainely in the Olde Lavve if the Bishop either had benne negligente in his Office or of malice or ignorance had answeared vntruthe he was euermore vnder the General controlmente of the Prince VVithin the Churche yée saie the Prince is inferioure to the Prieste notwithstandinge without the Churche he is in Temporal cases aboue the Prieste Thus yee fetche your mater rounde within without and rounde aboute with al the Circumstances as if Princes were as changeable as your selfe and woulde be other without then they are within In déede in that the Prieste dothe his Office in that he either openeth Goddes VVil or declareth his threates or rebuketh sinne or Excommunicateth and cutteth of a deade member from the Body so farre foorthe the Prince be he neuer so mighty is infeâ—iour vnto him But in this respecte the Prince is infertoure not onely to the Pope or Bishop but also to any other simple Prieste And the Pope him selfe in this respecte is inferioure to his Confessoure be he neuer so poore a Prieste So the Emperoure Constantinus was woonte to saie to the godly Bishoppes Bee you Bishoppes within the Churche and I wil be Bishop without But if the Bishop had beene faulty either in Negligence or in Falsehedde whether he had benne within the Churche or abroade he was alwaies to be controlled by the Prince Yee saie VVhen the Highe Prieste had geeuen Sentence the Prince mighte see the Execution thereof to be donne And thus yée make the Emperoure the Popes man to put his Sentence in Execution So Pope Bonifacius S. telleth you Materialis Gladius exercendus est manu Regum Militum sed ad nutum Patientiam Sacerdotis The Temporal Swerde muste be drawen by the hande of Kinges and Souldiers but at the becke and sufferance of the Prieste But I beseehe you at whose becke did Kinge Salomon depose Abiathar the Highe Prieste At whose becke did Iosias and other godly Princes of whome wée haue saide before redresse the Religion of God whiche they founde shamefully decaled At whose becke did they rebuke the carelesse negligence of the Priestes Verily one of your owne Doctours saithe In Veteri Lege Sacerdotes qui Reges inungebant indubitanter Regibus subdebantur In the Olde Lawe the Bishoppes that aâ—ointed the Kinges out of doubte were subiecte vnto the Kinges And S. Augustine saithe Quando Imperatores Veritatem tenent ipsa Veritate contra Errotem iubent quisquis illud contempserit ipse sibi iudicium acquirit Nam inter homines poenas Iuit apud Deum frontem non habebit qui hoc facere noluit quod ei per Cor Regis ipsa Veritas iussit When the Emperoure holdeth the Truthe and by force of the same Truthe geeueth out Lawes and Proclamations againste Erroure who so euer despiseth the same procureth iudgemente againste him selfe For he shal be pounished before menne and before God he shal haue no face that refused to doo that thinge that the Truthe it selfe through the harte of the Prince hathe commaunded him The Apologie Cap. 12. Diuision 2. The Christian Emperours in the olde time appointed the Councelles of the Bishoppes Constantine called the Councel at Nice Theodosius the firste called the Councel at Constantinople Theodosius the seconde the councel at Ephesus Martian the Councel at Chalcedon M. Hardinge The callinge or summoninge of Councelles maie be donne either by waie of auctoritie whiche the caller himselfe hath or by waie of auctoritie whiche he taketh of an nother If Constantine the two Theodosians and Marcian called the foure firste generall Councelles by their Auctoritie onely then were they no generall Councelles Neither coulde their decrees binde the whole worlde For although they were greate Emperours yet was not the whole Christian worlde vnder them And therefore those Christian Bishoppes who liued in Persia in Ethiopia in Scotland in Scythia or in any other lande not subiect to the Emperour were neither bounde to come nor bounde to obey the Lawes made by them who were not their Superiours But if it be farre from reason that a generall Councell shoulde not binde all Bishoppes and all Christians it is also farre reason to saie that Emperours called generall Councelles by their owne onely auctoritie In deede they called them by the assent of the Bishop of Rome VVho beinge the generall Shepeherde of Christes stocke and therefore also of all Bishoppes might commaunde all his Sheepe to come togeather excepte they were reasonably to be excused and they were bounde to be heare his voice and to obey his decree So that although ye proued the Emperours to haue summoned and called the foure firste Councels yet were ye not able to proue they did it without the assent of the Bishoppes of Rome which for the time sate in Peters chaire And by the force of that assent the deede must take effecte And this muche generally Now to prooue vnto you that S. Syluester assented to the callinge of the firste Councell at Nice it is to be considered that he onely hath auctoritie to ratifie who hath auctoritie to commaunde and to geue assent and strength from the beginninge For none other difference is betweene commaundinge assentinge auctorizinge and ratifying but that assentinge is common to them al commaundinge is a thinge that goeth before the facte auctorizinge is the makinge of a thinge good by present agreeinge to it whiles it is donne ratifyinge is the allowinge of it when it is donne If then I shewe both that the Pope did ratifie the callinge of the generall Councels and auctorize them I shewe muche more that he assented to the callinge of them The auctorizinge is proued by reason he sente his Legates to euery of them As S. Syluester sent Osius Cordubensis of the prouince of Spaine vnto Nice with Victor and Vincentius Prâ—estes of the Citie of Rome Of which the last twoo beinge them selues no Bishops yet for that they were Legates of the chiefe Bishop did in the firste place put vnto the decrees of that councell their consent and names writinge after thus sorte Pro venerabili vito Papa Episcopo nostro Syluestro subscripsimus VVe haue subscribed for the reuerent man our Pope and Bishop Syluester And at the very same time that the generall councell was kepte at Nice S. Syluester called an other Councell in Rome at the whiche two hundred seuenty and fiue Bishops were assembled And it is expressely written in the same Councell Syluester collegit vniuersam Synodum Episcoporum cum consilio Augusti vel matris eius Syluester gathered together the whole Synode of the Bishoppes with the Counsell of the Emperour or * his mother VVhy his counsell was needeful it appereth there Because the Emperoure bare the charges of their diete and carriage So that his counsell was necessary not chiefely for Religion but rather for supportation
be it I haue spoken hereof more at large in my Former Replie to M. Hardinge Neither make wée Christe as it liketh M. Hardinge to saye a Minister of Signes Figures Wée knowe that Christe is the Fulfillinge Perfection of the Lawe and that Grace and Truthe are wrought by him Yet neuerthelesse wée saye that the Sacramentes of the Newe Testamente are Signes and Figures The olde Father Tertullian expoundeth Christes Woordes in this sorte Hoc est Corpus meum Hoc est Figura Corporis mei This is my Body that is to saye This is a Figure of my Body S. Augustine saithe Christus adhibuit Iudam ad conuiuium in quo Corporis Sanguinis sui Figuram Discipulis suis commendauit tradidit Christe receiue Iudas vnto his Banket whereat he deliuered to his Disciples the Figure of his Body and Bloude And againe Non dubitauit Dominus dicere Hoc est Corpus meum cùm daret Signum Corporis sui Christe doubted not to saye This is my Body whereas he gaue a Token of his Body I leaue other Holy Fathers of like Woordes and sense welneare innumerable Yet were they neither Giantes nor Rebelles against God nor accursed Creatures If they had neuer vsed these Woordes nor called the Sacramente the Figure or Token of Christes Body then might M. Hardinge haue â—enne bolde to saye somewhat and to leade awate his Reader with a Tragical exclamation of Signes and Figures How be it he him selfe as I haue shewed in my Former Answeare in the exposition of these woordes of Christe This is my Body and other like Phrases incident vnto the same to auoide one vsual and common Figure is forcâ—d to shifte him selfe into thirtie other vnnecessarie childishe Figures as knowinge that not so mutche as his open Untruthes can wel stande without Figures The Apologie Cap. 2. Diuision 6. That wee despise al good deedes that wee vse no discipline of Vertue no Lawes no Customes that wee esteeme neither righte nor order nor equitie nor Iustice that wee geue the brydel to al naughtinesse and prouoke the people to al licentiousnesse and â—ust M. Hardinge Ye teache men to Faste for policie not for Religion And by your Statute of Wednesdaies faste who so euer shal write or saye that forebearinge of Fleas he is a Seruice of God otherwise then as other polytike lawes are they shal be punished as spreaders of false Newes are and ought to be VVhen ye Preache onely Faithe not to remoue the merite of woorkes before Baptisme as S. Paule meante it but also after Baptisme VVhen ye take awaye the Sacrament of confession and Absolution geue ye not the brydel to al naughtinesse Do not some of your Gospelling maides of London refuse to serue except they maye haue libertie to heare a Sermon before noone and a playe at after noone The B. of Sarisburie I thought M. Hardinge had knowen a difference bitwéene Fastinge and Abstinence or choise of meates True Fastinge is a Religiouse woorke ordeined to testifie our humilitie to make the Fleashe the more obedient vnto the Sprite that wée maye be the quicker to Praier to al good Woorkes But Abstinence from this or that meate with opinion of Holinesse Superstitious it maye easily make a man but Holy it can not S. Paule saithe Cibus nos non commendat Deo it is not meate that maketh vs acceptable vnto God Againe It is good to confirme the harte with Grace and not with meates Wherein they that haue walked haue founde no profite The meate serueth for the Belly and the Belly for the meate The Lorde wil destroye them bothe And againe The Kingedome of God is not Meate and Drinke Likewise Christe saithe The thinge that entreth into the mouthe defileth not the man Hereby it is easie to see that Fastinge is one thinge Abstinence from Fleashe is an other The Nazareis in the old Testamente absteined not from Fleashe yet they Fasted Elias was sedde with Fleashe Iohn the Baptiste eate the Fleash of Locustes yet they both Fasted Socrates saithe That many Christians in the Lente season did eate Fishe Byrdes many absteined vntil thrée of the clocke in the after noone then receiued al kindes of meate either Fishe or Fleashe without difference Likewise Epiphanius saithe Some eate al kindes of Birdes or Fowle absteininge onely froÌ„ the Fleashe of fower footed beastes And yet they kepte their Lente truely fasted as wel as any others Wherfore Abstinence from any one certaine kinde of meate is not of it self a woorke of Religion to please God but onely a mere positiue Policie S. Augustine saithe Non quaeto quo Vescaris sed quo Delecteris I demounde not what thou Eatest but wherein thou haste Pleasure And S. Hierome saithe of the Manicheis Ieiunant illi quidem Sed illorum leiunium est saturitate deterius They Foste in deede but theire Fastinge is woorse then if they filled theire Bellies Of onely Faithe and Confession wée shal speake hereafter The Apologie Cap. 2. Diuision 7. That wee labour and seeke to ouerthrowe the state of Monarchies and Kingdomes and to bringe al thinges vnder the rule of the rashe inconstante People and vnlearned multitude M. Hardinge Can Monarkes and Princes seeme to be mainteined by your sectes who teache the people to rebel for pretensed Religion Allow ye the Monarchie of the Romaine Empire Who so muche complaine in your Apologie that the Pope made Charlemaigne Emperour of the VVeste Hathe the Queene of Scotland cause to praise the procedinges of your Gospel through occasion whereof she ruleth not her subiectes but is rather ruled of her subiectes The B. of Sarisburie Here is an other greate Vntruthe emonge the reste For M. Hardinge right wel knoweth that wée neuer armed the people nor taught them to rebel for Religion against the Prince If any thinge haue at any time happened otherwise it was either some wilful rage or some fatal furie It was not our Counsel it was not our Doctrine Wée teache the people as S. Paule doothe to be subiecte to the higher powers not onely for feare but also for conscience Wée teache them that who so striketh with the Swerde by Priuate authoritie shal perish with the Swerd Yf the Prince happen to be wicked or cruel or burthenous wée teache them to saye with S. Ambrose Arma nostra sunt Preces Lachrymae Teares and Praiers be our Weapons Notwithstandinge what Rebellion hathe benne moued in Englande by some of your side in the late Raignes of Kinge Henrie the eight Kinge Edward the sixte in defence of your Religion ye maie wel remember The displacinge of the Emperour of Constantinople and the placinge of Charlemaigne the Frenche Kinge serueth M. Hardinge to smal purpose onlesse it be to disclose the Popes conspiracie against the Emperour Certainely as any man maye sensibly see it was the aduauncinge of the
sua Antichristum praecurrit I speake it boldely Who so euer calleth him selfe the Vniuersal Prieste or desireth so to be called as doth the Pope in the Pride of his harte he is the forerenner of Antichriste And when Iohn then Bishop of Constantinople had firste entred his claime vnto this title S. Gregorie made answeare vnto the same Ex hac eius Superbia quid aliud nisi propinqua iam esse Antichristi tempora designantur By this Pride of his what thinge els is signified but that the time of Antichriste is euen at hande Againe he saithe vpon occasion of the same Rex soperbiae propè est quod dici nefas est Sacerdotum est praeparatus exercitus The Kinge of Pride that is Antichriste is comminge to vs and an Armie of Priestes is prepared whiche thinge is wicked to be spoken S. Hierome saithe Antichristus omnem Religionem suae subijciet Potestati Antichriste shal cause al Religion to be subiecte to his Power I wil not here take vpon me to discrie either the Person or yâ— dwelling Place of Antichriste Who so hath eies to sée let him sée These CircuÌ„stances agree not vnto many S. Paule saith Antichriste woorketh the Mysterie or secrete practise of Iuiquitie Whereupon the Glose saith Mystica est Impietas Antichristi id est Pieratis nomine palliata The wickednesse of Antichriste is Mystical that is to saie It is not plaine open or easy to be espied of euery body but cloked vnder the name of Godlinesse And for as mutche as M. Hardinge thinketh wee misallege these Writers and violently force them to our side whether thei wil or no S. Bernarde saithe thus Bestia illa de Apocalypsi cui datum lest os loquens Blasphemias bellum gerere cum Sanctis Petri Cathedram occupat tanquam Leo paratus ad praedam That Beaste that is spoken of in the Booke of Reuelations vnto whiche Beaste is geuen a mouthe to speake Blashemies and to keepe warre againste the Sainctes of God is novve gotten into Peters Chaire as a Lion prepared to his praie Ioachimus Abbas saide aboue three hundred yéeres sithence Antichristus iam pridem natus est Romae altiùs se extollet in Sede Apostolica Antichriste is already borne in Rome and shal auaunce him selfe higher in the Apostolique See Arnulphus in the Councel of Remes saith thus Quid hunc ReuereÌ„di Patres in sublimi Solio residentem veste purpurea aurea radiantem quid hunc inquam esse censeris Nimirùm si charitate destituitur solaque scientia inflatur extollitur Antichristus est in Templo Dersedens sese oftendens tanquam sit Deus What thinke you Reuerend Fathers of this man be meaneth the Pope sittinge on highe in his Throne glitteringe in purple and clothe of Golde What thinke you him to be Verily if he be voide of Charitie and be blowen vp and auaunced onely with knowledge then is he Antichrist sitting in the Temple of God and shewing out him selfe as if he were God The Bishoppes in the Councel at Reinspurg saie thus Hildebrandus Papa sub specie Religionis iecit Fundamenta Antichristi Pope Hildebrande vnder a coloure of holinesse by forebiddinge Priestes mariage hath saide the Fundation for Antichriste Dante 's an Italian Poëte by expresse woordes calleth Rome the Whoore of Babylon Fanciscus Petrarcha likewise saithe Rome the Whoore of Babylon The Mother of al Idolatrie and Fornication the Sanctuarie of Heresie and the Schole of Errour I knowe these woordes wil séeme odious vnto many Therefore I wil staie spare the reste The Pope him selfe for that he sawe to whoe 's Person and credite these thinges belonged therefore in his Late Councel of Laterane gaue straite Commaundemente to al Preachers that noman shoulde dare once to speake of the Comminge of Antichriste The Apologie Cap. 17. Diuision 1. And what marueile if the Churche were then carried awaie with errours in that time specially when neither the Bishop of Rome who then onely ruled the roste nor almoste any other either didde his duetie or once vnderstoode what was his duetie For it is harde to be beleeued whiles they were idle and faste asleepe that the Diuel also al that while either fel asleepe or els continually laie idle For howe they were occupied in the meane time and with what faithfulnesse they tooke care of Goddes House though we holde our peace yet I praie you let them heare Bernarde theire owne frende The Bishoppes saith he vvho novve haue the charge of Goddes churche are not Teachers but Deceiuers They are not Feeders but Beguilers They are not Prelates but Pilates These wordes spake Bernarde of that Bishop who named him selfe the higheste Bishop of al and of the other Bishoppes likewise whiche then hadde the place of gouernemente Bernarde was no Lutherane Bernarde was no Heretike he had not forsaken the Catholike Churche yet neuerthelesse he did not lette to cal the Bishoppes that then were Deceiuers Beguilers Pilates Nowe when the people was openly deceiued and Christian mennes eies were craftily bleared and Pilate sate in Iudgement place and condemned Christe and Christes Members to Swerde and Fiere O good Lorde in what case was Christes Churche then But yet tel me of so many and so grosse errours what one erroure haue these menne at any time refourmed Or what faulte haue they once acknowledged and confessed M. Hardinge VVhy Sirs are ye so wel learned and so holy of life your selues that ye take vpon you to iudge the Bishop of Rome Christes chiefe officer in earthe and al other men before the time of your Apostates and Renegate Frters to haue ben both impious for not doing theire dutie and ignorant for not knowinge what was theire dutie VVas al Vertue so farre bannished al necessarie knowledge and Christian learninge so cleane put out that wee muste nowe beginne to learne how to beleue and howe to liue a Christian life of sutche light preachers Wicked vowbreakers lewde Lecherous Lurdens and detestable blasphemers as your deuilishe rable is S. Bernardes wordes to Eugenius be these Age indagemus adhuc diligentiùs quis sis c. VVel goe too Let vs somewhat more diligently examine what manner a man thou art what person thou bearest for the presente time in the Churche of God VVho art thou The greate Preieste the highest Bishop Thou arte the chiefe of al Bishoppes thou arte the heire of the Apostles for primacie thou arte Abel for Gouernement Noë for Patriarkship Abraham for holy order Melchiscdech for dignitie Aaron for Auctoritie Moyses for iudgemente Samuel for power Peter for thy anointinge Christe Thou art heâ—to whom the Keies were deliuered to whom the Shepe were committed There be also other porters of Heauen and Pastours of flockes But thou so mutche farre passinge al other as thou haste inherited bothe names mutche more indifferent They haue theire flockes assigned vnto them
owne wittes be called in question Where yée would séeme to saie that the Parlamente holden in the firste yéere of the Queenes Maiesties Reigne was no Parlamente for that your Bishoppes refused wilfully to agree vnto the Godly Lawes there concluded ye seeme therein to bewraie in your selfe somme wante of skille The wise and learned coulde soone haue tolde you that in the Parlamentes of Englande maters haue euermore vsed to passe not of necessitie by the special consente of the Archebishoppes and Bishoppes as if without them no Statute might lawfully be enacted but onely by the more parte of the voices yea although al the Archebishoppes and Bishoppes were neuer so earnestly bente againste it And Statutes so passinge in Parlamente onely by the voices of the Lordes Temporal without the consente and agreemente of the Lordes Spiritual haue neuerthelesse alwaies benne confirmed and ratified by the Real assente of the Prince and haue benne enacted published vnder the names of the Lordes Spiritual and Temporal Reade the Statutes of Kinge Idwarde the Firste There shal yee finde that in a Parlamente solemnely holden by him at S. Edmundes Burie the Archebishoppes and Bishoppes were quite shutte foorthe And yet the Parlamente helde on good and wholesome Lawes were there enacted the departinge or absence or malice of the Lordes Spiritual notwithstandinge In the Recordes thereof it is written thus Habito Rex cum suis Baronibus Parlamento Clero excuso Statutum est c. The Kinge keepinge the Parlamente with his Barons the Cleregie that is to saie the Archebishoppes Bishoppes beinge shutte foorthe it was enacted c. Likewise In Prouisione de Martona in the time of Kinge Henry the thirde whereas mater was moued of Bastardie touchinge the Legitimation of Bastardes borne before Marriage the Statute paste wholy with the Lordes Temporal whether the Lordes Spiritual woulde or no Yea and that contrarie to the expresse Decrees and Canons of the Churche of Rome The like hereof as I am enfourmed maie be founde Richardi 2. An. 11. Ca. 3. How be it in these cases I must confesse I walke sommewhat without my compasse Touchinge the Iudgemente hereof I referre mee selfe wholy vnto the Learned Further whereas ye calle the Doctrine of Christe that now by Goddes great Mercie and to your greate griefe is Vniuersally and freely Preached a Parlamente Religion and a Parlamente Gospel for sutche sobrietie becommeth you wel and maie stande you in steede when learninge faileth yee mighte haue remembred that Christe him selfe at the beginninge was Vniuersally receiued and honoured through this Realme by assente of Parlamente and further that without Parlamente your Pope him selfe was neuer receiued no not in the laie time of Ouéene Marie Yea euen then his Holinesse was clogged with Parlamente Conditions that what so euer had benne determined in Parlamente and was not repealed were it neuer so contrarie to his wil and Canons should remaine stil inuiolable and stande in force Otherwise his Holinesse had gonne home againe Sutche M. Hardinge is the Authoritie of a Parlamente Verily if Parlamentes of Realmes be no Parlamentes then wil your Pope be no Pope Therefore with like Sabrietie grauitie of speache yee mighte haue saide Oure Fathers in olde times had a Parlamente Christe And your late Fathers and Brethren had a Parlamente Faithe a Parlamente Masse and a Parlamente Pope Neither is it so strange a mater to see Ecclesiastical Causes debated in Parlamente Reade the Lawes of Kinge Inas Kinge Elfrede Kinge Edvvarde Kinge Ethelstane Kinge Edmunde Kinge Edgare Kinge Canute And ye shal finde that our godly Forefathers the Princes and Peeres of this Realme neuer vouchesaued to entreate of maters of Peace or Warre or otherwise touchinge the Common state before al controuersies of Religion and Causes Ecclesiastical had benne concluded Kinge Canute in his Parlamente holden at Winchester vpon Christemasse daie after sundrie Lawes and Orders made Touchinge the Faithe the keepinge of Holy Daies Publique Praiers learninge of the Lordes Praier Receiuinge of the Communion thrise in the yeere the manner and fourme of Baptisme Fastinge and other like maters of Religion in the ende thereof saithe thus I am sequitur Institutio legum Saecularium Now foloweth an order for Temporal Lavves Thus wee see that the godly Catholique Princes in Olde times thought it their duetie before al other affaires of the Common Weale firste to determine maters of Religion and that euen by the Parlamentes of this Realme In a Parlamente holden by Kinge William the Conqueroure it is written thus Rex quia Vicarius Summi Regis est ad hoc constituitur vt Regnum populum Domini super omnia Sanctam Ecclesiam Regar defendat c. The Kinge for as mutche as he is the Vicare of the Highest Kinge is therefore appointed to this pourpose that he shoulde Rule and defende the Kingedome and People of the Lorde aboue al thinges the Holy Churche c. Hereby it appeareth that Kinges and Princes are specially and of pourpose appointed by God not onely to defende but also to Gouerne and Rule the Holy Churche How he it wee geue God thankes for the same that is and truste that for his owne names sake he wil confirme that he hath begonne The hartes of Princes and Determinations of Parlamentes are in his hande If any thinge wante the Arme of the Lorde is not shortened He is hable to supplie the same Yee magnifie mutche your late Chapter of Tridente whiche you woulde so faine haue called a General Councel with so many Nations so many Bishoppes so many yeeres of Consultation Yet notwithstandinge of al these so many and so many Nations and Countries if it maie please you to sit downe to take the accoumpte yee shal finde there were onely poore fourtie Bishoppes and certaine of the same as Richarde Pates the Bishop of VVoorcester and Blinde sir Roberte the Archebishop of Armach that onely had the bare titles of Bishoprikes and in deede were no Bishoppes Twoo others of your saide so many and so Notable Learned Holy Bishoppes beinge at your saide woorthy CouÌ„cel were euen there killed in Aduouterie yâ— one striken downe with a Clubbe the other taken in the manoure by the Husbande hanged by the necke out of a greate Lucane windowe into the streete For these and other causes Henry the Frenche â—nge openly by his Embassadoure protested againste the same Councel in the presence of al your so many and so many Bishoppes there and saide It vvas not a Councel General but a Priuate Couente or Assemblie of a fevve certaine people summoned togeather for gaines sake Now whereas it hath pleased you as wel here as els where to sporte your selfe with Superintendentes and Superintendentshippes and to refreashe your wittes with so vaine a fansie of your owne if yee had benne so deepely traueiled in the Doctoures Nevve or Olde as ye beare vs in
slinge and blowethe downe Antichriste in al his glorie with the breathe of his mouthe I thanke thee O Father saithe Christe for that thou haste hid theise thinges froÌ„ the wise and Politique and haste reueled the same vnto the simple The Faithe of Christe is not bounde to place The whole Earthe is the Lordes and al the fulnesse of the same There is nowe no Distinction of Gréeke and Barbarâ—us Wée are al one in Christe Iesu Notwithstanding the Gospel of Christe that wée professe neither had his beginninge from that Learned Father Doctour Luther nor came first from Wittenberg It is the same Gospel wherof it is Written by the Prophete The Lawe shal come out of Sion and the VVoorde of God out of Jerusalem Touchinge your longe tale of Doctour Luthers auarice and sale of Pardounes I minde not nor néede not to answeare you It is a simple stale sclaunder Yet it often seruethe your turne of course when other thinges beginne to faile In déede Fréere Tecel the Pardoner made his proclamations vnto the people openly in the Churches in this sorte Although a man had lyen with our Lady the Mother of Christe and had begotten her with Childe yet were he hable by the Popes power to Pardonne the faulte Against this and other like foule Blasphemies Doctour Luther firste beganne so speake Nowe whether this occasion were sufficient or no let M. Hardinge him selfe bée the Iudge Wée graunte the Princes and Estates of the world haue nowe laide theire power to assiste the Gospel Goddes Holy Name therefore be blessed Howe be it the Gospel came not first from them It sprange vp and grewe by them many wheres against theire willes Neither is the Gospel therefore the more to be suspected bicause it hathe entred into Princes Courtes Daniel was in Kinge Nabuchodonosors Palaice and taught him to knowe the Liuinge God S Paule reioiced and tooke comforte in his bandes for that there were some euen in Neroes Courte that began to hearken to the Gospel And Eusebius saithe Valeriani Aula erat iam Ecclesia Dei Valerian the Emperours Courte was now become the Churche of God Athanasius saithe vnto the Emperour Iouinian Conueniens est Pio Principi c The Studie and loue of Godly thinges is very meete for a Godly Prince For so shal you surely haue your harte euer more in the hande of God Likewise saithe S. Cyril to the Emperours Theodosius and Valentinian Ab ea quae erga Deum est pietate Reipub. vestrae status pendet The state and assurance of your Empiere hangethe of your Religion towardes God So likewise saithe Sozomenus of the Emperour Arcadius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore it behouethe Princes to vnderstande the cases of Goddes Religion and to receiue Christe with his Gospel into theire Courtes For God hathe ordeined Kinges as the Prophete Dauid saithe to serue the Lorde and as Esai saithe to be Nources vnto his Churche If there be occasions of vanities or wickednesse in Princes Courses yet is there no Courte therein comparable to the Courte of Rome For there S. Bernard saithe Mali proficiunt boni deficiunt The wicked waxe the godly wane Ye striue in vaine M. Hardinge This Counsel is not of Man it is of God Yf Princes with theirs powers could not staie it mutche lesse can you staye it with vntruthes and fables The poore beguiled soules of whom ye speake are neither so séely nor so simple but they are able to espie your folies The Truthe of God wil stande Vanitie will falle of it selfe RemeÌ„ber the Counsel of Gamaliel Fight not against the Sprite of God The Apologie Cap. 5. Diuision 3. For they be not al madde at this daye so many Free Citties so many Kinges so many Princes whiche haue fallen awaye from the Seate of Rome and haue rather ioined them selues to the Gospel of Christe The B. of Sarisburie M. Hardinges answeare hereto is longe the effecte thereof in short is this The Faithe of the Holy Romaine Churche is the very Catholique Faith which who so foresake shal be companions with Diuels in euerlastinge fiere And where ye saie so many Free Citties so many Kinges I praie you howe many free Citties can you name that haue receiued your Sacramentarie Religion Nay the Free Citties of Germanie as many as haue foresaken the Catholique Churche doo they not persecute you the Sacramentaries But say ye they be fallen from the Seate of Rome So be the Greekes also in a pointe or twoo yet condemne they you for Heretiques Neither be al the Free Citties in al the Countrie of Germanie fallen from the See Apostolike Of fiue partes of that great Countrie at leaste twoo remaine Catholique Let vs see how make ye vp the number of so many Kinges ye speake of The Realmes of Englande and Scotlande bicause by Goddes prouidence the Gouernement of them is deuolued to VVomen for as mutche as they be no Kinges though they haue the ful right of Kinges of them I speake not Now onely twoo Christened Kinges remaine the Kinge of Denmarke and the Kinge of sweden Geate you nowe vp into your Pulpites like bragginge cockes on the rowst Flappe your whinges and crow out aloude so many free Citties so many Kinges But what thinke you of al the world before this daye VVere al Citties al Prouinces al Countries al Kinges al Princes c. til Freer Luther came and with his Nunne tolde vs a newe Doctrine and controlled al the old were al these mad The Vertuous menne of the Societie of Iesus haue they not brought many Countries many Kinges many Princes to the Faithe of Christe by preachinge the Doctrine of the Catholike Churche VVee wil not folowe your folishnesse in boastinge c. The Faithe professed in the holy Romayne Churche is now preached in Peru in the Kingdome of Ignamban in the Kingdome of Monopotapa in Cambaia in Giapan in Cina in Tartaio in Basnaga in Taprobana in Ormaz in Ceilon in Zimor in Bacian in Macazar The Miracles wrought by these Holy Fathers whiche conuerted these Countries I trowe ye wil not accoumpte to be madnesse Thus your vaine boast in wickednesse wrought by the power of Satan is put to silence c. The B. of Sarisburie The Faithe of the Romaine Churche saithe M. Hardinge is the very Catholique Faithe of Christe whiche who so foresakethe bée he Kinge or Emperour he shal be Companion with Diuels in euerlasting fire Thus mutche I trow M. Hardinge learned of the Countrefeite Decrée of Anacletus For thus it pleaseth him to glose and interlace the woordes of Christe Super hanc Petram id est Super Ecclesiam Romanam aedificabo Ecclesiam meam Vpon this Rocke that is to saye Vpon the Churche of Rome I wil build my Churche And therfore Pope Bonifacius for a ful resolution of the mater saithe thus Subesse Romano Pontifici omni humanae creaturae declaramus dicimus definimus pronuntiamus omnino esse
theire Miracles Touchinge the Conuersion of the Easte India Vesputius writeth there were many Godly Bishoppes there and sundrie whole countries Conuerted and Christened longe before that either the Portugales or the Iesuites came thither and yet had neuer heard of the name of the Bishop of Rome As for the rest of the Weast Spanishe Indies the People there liued not onely without al manner knowledge of God but also wilde and naked without any Ciuile gouernmente offeringe vp mennes bodies in Sacrifice â–ª drinkinge mens bloud and eatinge mennes fleash Some of them woorshipped the Sonne and the Moone some an ancient olde Trée some what so euer they sawe first in the morninge they thought the same for that day to be theire God Some woorshipped certaine familiar Diuels and vnto them Sacrificed yonge boies and girles Beinge in this miserable state and naturally by the very sense and iudgement of common reason abhorringe and lothinge theire owne blindnesse what marueile is it if they were easie to be leadde into any Religion specially carrieingâ— sutche a shewe of apparel and Holy Ceremonies So the greate Kinge of Tartarie of late findinge him selfe and his people without any manner Religion was contented to borrowe some Religion of the Tuâ—kes For men would rather clothe them selues with leaues and barkes then to goe quite naked and rather eate Akecornes then die for hunger And what if God would vse this meane for the time after warde the better to leade the saide nations to the cleare Light of the Gospel as â— Augustine saith the shoomaker vseth his bristle not to sewe withal but to drawe 〈◊〉 his threede No doubte M. Hardinge if your Doctrine and ours were laide togeather the verie Indians them selues be they neuer so rude woulde be able to sée a great difference But let the Bishop of Rome winne abroade and lose at home You remember the olde Prouerbe Dionysius Corinthi Dionysius when he had lost his Kingdome at home at Syracusae he gotte him selfe to Corinthe and there became a Schoolemaister and so séemed to continue a Kingedome stil Wée make no boaste M. Hardinge nor gâ—ate vs to rowste as ye say nor â—lappe our winges in the behalfe of theise Princes and Countries so many and so many as it pleaseth you to sporte that haue submitted them selues to the Gospel of Christ Neither are the same so many and so many so sewe as you would séeme to make them The Kingedome of England the Kingedome of Scotland the Kingedome of Denmarke the Kingedome of Sweden the Dukes of Saxonie the Duke of Brunswike the Palsgraue of Rhene the Duke of Wirtenberg the Landtgraue of Hessia the Marques of Brandeburg the Prince of Russia al other the Earles and noble men and greate Citties throwgh the whole countrie of Germanie the mighty common weales of Heluetia Rhetia Vallis Tellina with so many hundred thousandes bisides in Fraunce Italie Spaine Hungarie and in the Kingedome of Poole Certainely al these wel reckened cannot séeme so â—ewe as ye would haue it Yewisse M. Hardinge it gréeueth you ful â—ore they are so many Yf God of his mercy blesse those thinges that he hath mercifully begonne it wil be high time for you shortly to séeke a newe refuge We boaste not our selues of these thinges There is no cause It is not the woorke of man it is the onely hand of God Dauid saith Let the Heauens reioice let the Earth be glad The voice of the Apostles is sounded abroade into al the world The Angels of God sange Glorie be to God on high The Angel in the Apocalyps crieth amaine Cecidit cecidit Babylon illa magna Down down is fallen that greate Babylon Tertullian saithe Parthi Medi Elamitae c. The Pâ—rthians the Medians the Elamites the people of Mesopotamia of Armenia of Phrygia of Cappadocia of Pontus of Asia of Pamphilia of Aegypte of Aphrica of Rome of Hâ—â—rusalem of Getusia of Mauritania of Spaine of Fraunce of Britannie of Sarmatia of Dâ—cia of Germanie of Scythia and many other nations and Prouinces knowen â–ª and vnknowen hâ—ue receiued the Gospel of Christe Thus saide they the Angels Prophetes of God Holy Fathers and yet without boastinge or fléeinge to rowste or clappinge of whinges Geue vs leaue therefore M. Hardinge in the like case to solace our selues with the consition of Goddes mighty and merciful woorkes and humbly to reioice at the triumphe of the Crosse of Christe Arnobius saithe vnto the Heathens Ne nobis de nostra frequentia blandiamut Multi nobis uidemur sed Deo admodùm pauci sumus Nos gentes nationesque distinguimus Deo vna Domus est mundus hic totus Let vs not flatter our selues of our greate multitudes Vnto our selues wee seeme many but vnto God wee are but fewe VVee put difference bitweene Nation and Nation But vnto God this whole worlde is but one house This counsel M. Hardinge is wholesome for either parte to folowe that who so wil reioice may reioice in the Lorde The Apologie Cap. 5. Diuision 4. And although the Popes had neuer hitherunto leasure to consider diligently and earnestly of these maters or though some other cares doo now let them and diuers waies pulle them or thoughe they coumpt these to be but common and trieflinge studies and nothinge to appertaine to the Popes worthinesse this maketh not why our mater ought to seeme the woorse Or if they perchaunce wil not see that whiche they see in deede but rather wil withstande the knowen Cruthe ought wee therefore by and by to be coumpted Heretiques bicause wee obey not theire wil and pleasure M. Hardinge Sith Christe hath geuen to the Pope in Peter whose laufull successour hè is commission to feede his Sheepe Holesome feedinge beinge th end of that commission it is not to be doubted but he that ordeined thend hath also ordeined meanes belonginge to th end Therefore it is not the dutie of a good and humble sheepe to geue foorthe a malicious surmise that the shepheard wil not see that he seeth in deede but rather wil withstand the knowen Truthe And what so euer sheepe be disobedient and refuse to heare the voice of their sheepeheard whom Christe hath made ouer them the same be not of Christes folde And mainteininge contrary Doctrine to their shepeheardes true Doctrine iustly may they be accoumpted Heretikes The B. of Sarisburie To be Peters lauful Successour it is not sufficient to leape into Peters stalle Lauful Succession standeth not onely in possession of place but also and mutche rather in Doctrine and Diligence Yet the Bishoppes of Rome as if there were nothinge els required euermore put vs in minde and tel vs many gaye tales of theire Succession Pope Symmachus saithe In Papa si desint bona acquisita per meritum sùfficiunt quae à loci Praedecessore praestantur If the Pope wante vertuÌ„es and goodnesse of his owne yet the vertues that are geuen him
Christes Body is in many places but the Fourme of the same Body can be onely in one place not in many If I should demaund M. Hardinge this question by the way wherfore Christes Body in Fourme maye not as wel be in many places togeather as the same in Substance or how he knoweth it or what Doctour or Father euer taught it or how wée may be wel assured of it perhappes he would take a daie to consider it better For thus a man might put him in minde of the groundes of his Religion Sir ye know God is Omnipotent and his power Infinite Ye maie not make him thral subiect to your senses That were Natural Reason that were Infidelitie Christe is as wel â—able to dispose of the Fourme of his Body as of the substance and can as wel present the one in many places as the other How be it thus mutche onely by the way But now what iâ— al this great imagined Difference be no Difference â–ª What if these two woordes Fourme and Substance as they be vsed by Fulgentius be al one What then wil M. Hardinge doo with his prety Glose Verily Athanalius saithe thus Naâ—â—ura Essentia Genus Forma VnuÌ„ sunt Nature Substance Kinde and Fourme be al One thing Leo saithe Quid est In Forma Dei in Natura Dei What is it To be in the Fourme of God He answeareth It is To be in the Nature of God Chrysostome saith Forma Dei Natura Dei est The Fourme of God is yâ— Nature of God S. Augustine saithe SecuÌ„dum Formam Dei Christus ipse de se loquitur â–ª Ego Pater Vnum sumus As concerning the Former of God Christe him selfe saithe of him selfe I and my Father are bothe One. Likewise againe he saithe Vna est Forma quia vna est Diuinitas The Fourme is one bicause the Godhed is One. In like sorte of the Fourme of a Seruant Leo saithe Quaero quid sit Formam Serui accipere Sine dubio Perfectionem Naturae Conditionis Humanae What is it To take the Fourme of a Seruant He answeareth Doubtlesse it is To take the perfection of Nature and state of man Chrysostome saithe Forma Serui Omnino est Natura Serui The Fourme of a Seruant verily is the Nature of a Seruant S. Augustine saithe Quando de Forma Serui in Christo cogitas Humanam Effigiem cogita si est in te Fides Wheâ—â— thou thinkest of the Fourme of a Seruant in Christ thinke of the Shape of a man if there be any Faithe in thee Againe Christum secundum Humanitatem Visibilem Corporeum Localem atque omnia membra Humana veraciter habentem credere conuenit confiteri VVee must beleue and confesse that Christ according to his Humanitie is Visible hath the Substance and Properties of a Body is conteined in Place and verily hath al the members and the whole Proportion of a man To leaue al others Haimo saithe Forman Serui accepit id est in Veritate Hominem accepit He tooke the Fourme of a Seruant that is to saye In very Truthe he tooke Man Ye sée M. Hardinge by these Testimonies of the Ancient Learned Fathers farre contrarie to your vaine Distinction yâ— the Fourme of God is nothing els but God the Fourme of Man is nothing els but Man Wherfore then haue you thus diuised vs this new Difference Wherfore saie you of your owne head yâ— Fourme Substance be so contrarie seing the Catholique Fathers saie they be both One Or wherefore be you so busy to trouble the Penneman without cause Certainely S. Augustine ioineth Fourme and Substance both togeather by the one expoundeth the other In eadem Forma atque Substantia In the same Fourme and Substance and againe expoundeth the same Fourme Veritatem Corporis The Truthe of a Body By these it is plaine that when Fulgentius saith the Fourme of God he meaneth therby the Substance the Nature the Diuinitie of God And when he saith the Fourme of a Seruant he meaneth likewise the Nature â–ª the Substance the Truthe the Perfection the Very Manhoode of a Man And the whole drifte of his discourse is this that Christe being bothe God and Man by the Nature and Substance of his Godhed is euerywhere but by the Nature and Substance of his Manhoode Truth of his Body is onely in one place and not in moe agreing therein with these woordes of S. Augustine before rehearsed Corpus in quo Resurrexit in vno Loco esse Oportet The Body wherin he rose againe must nedes be in oue Place Here are wée terribly charged with guileful dealing with a speciall note also in the Margine Fulgentius fo why falsified Wée haue shifted in this woorde Manhed in stéede of the Fourme of a Seruante and this woorde Godhed in stéede of the Fourme of God And therefore both the Penneman and the Prelates of our Newe Cleregie must néedes be brought foorth before the barre I wil not here tel you M. Hardinge how lewdely ye haue demeaned your selfe towardes her whom it liketh you so often and so scornefully to cal the Lady Interpreter a Lady I wil not saie of what Learning vertue and grauitie but certainly as far from al vnwoomanly Presumption whâ—rwith ye so rudely touch her as you are from al manly modestie and for ought that maie appeare by these toies and trifles ye haue sent vs ouer as ful of wisedome as you of folie I beséeche you cal your woordes againe to minde if you can without blushing So roughly to handle so softe a Creature This Phrase of speeche your very frendes haue mutche misliked and as it is in déede so in plaine woordes they cal it Ruffianrie a vertue although mutche agreable to your Profession yet vnméete for a man either of learning or of sober wisedome But this faulte â—mong many others as I haue saide I wil dissemble Although your whole Booke be vtterly voide of Diuinitie yet at the least some sense of Humanitie had benne commendable But the Prelates of this Newe Cleregie you saie haue fouly falsified both the woordes the sense of Fulgentius And wherin M. Harding Forsooth in stéede of these woordes The Fourme of Man The Fourme of God for yâ— better vnderstanding of the vnlearned they haue vsed these woordes as more commonly knowen Godhed and Manhed If this be so faulte wherefore then is the Olde Father Martyr Vigilius suffered thus to saie Dei Filius secundum Humanitatem suam recessit à nobis Secundum Diuinitatem suam semper est nobiscum The Sonne of God according to his Manhed is departed from vs according to his Godhed is euer with vs Or againe Christus est vbique secundum Naturam Diuinitatis suae loco continetur secundum Naturam Humanitatis suae Christe is in al places according to the Nature of his Godhed and is conteined in
Pope Bonifacius and that Kinge that if he did not onely excommunicate him but also offered gifte of his Kingedome to Albert the Emperour as Platina your Authour herein writeth he maie seeme therein to haue done not altogeather so euill as ye pretende For as bothe AEmilius and Platine doo witnesse the cause of their fallinge out was that whereas the Pope being first sued vnto by Cassanus a Christian Prince and a greate Conquerour in the Easte to ioine with him for the recouery of the Holy lande sente the Bishop of Apamea to the Frenche Kinge for his necessary aide in that so common a quarell of al Christendome he beinge offended either that the sute was not firste made to him either for that the saide Bishop had done his Ambassade with she we of more Auctoritie then the Kinge thought it became him or vpon some other priuate grudge did not onely vtterly refuse to sende any healpe towarde the voiage but also contemptuously beside common order and cruelly committed the Popes Legate to Prison and there kepte him vntill suche time as through the Popes interdict the Kinge was compelled to set him at libertie Nowe of geuinge awaie his Kingedome this chiefe Frenche Historiographer maketh no mention And if the Pope so did why maie he not seme to haue done it rather to feare him and to reclaime his minde from disobedience Verely Platina writinge it declareth howe before the Pope proceded to that extremitie the Frenche Kinge did what in him laie to withdrawe the people of Fraunce from the obedience of the Churche and See Apostolike The B. of Sarisburie Here M. Hardinge ye stammer in your tale and knowe not wel what to saie If the Pope gaue awaie the Kingedome of France from the Prince he did it ye saie to the intent to feare him A prety diuise to fraie a Kinge to pulle the Crowne Emperial from his heade Firste this Pope Bonifacius is he of whom it was saide Intrauit vt Vulpes Regnauit vt Lupus Mortuus est vt Canis He entred into the Popedome as a Foxe He reigned as a Woulfe he died in prison as a Dogge In Solemne Procession he wente attired with the Crovvne Emperial and Robe of Maiestie as an Emperoure and commaunded the Naked svverde to be borne before him In the Storie of his Life ioined with his owne Booke named Sextus Bonifacij 8. it is written thus Moritur hoc modo Bonifacius qui Imperatoribus Regibus Principibus Nationibus Populis terrorem potiùs quà m Religionem inijcere conabatur Thus died Pope Bonifacius a man that sought more to strike terroure into Emperours Kinges Princes People and Nations then true Religion This Bonifacius saithe Sabellicus sente to the Frenche Kinge for monie as he pretended towardes the recouerie of Hierusalem The Bishop of Apamea beinge his Legate in that behalfe vttered certaine greate woordes in the presence of the Kinge and threatened him onlesse he woulde graunte it The Kinge not quietly bearinge sutche presumptuous boldenesse commaunded the Apostolique Legate vnto warde This iniurie so inflamed the Popes choler that immediately he sente the Archebishop of Narbon to the Kinge to require him to set his Legate at libertie otherwise to tel him that for his wickednesse the righte of his Kingedome was fallen to the Churche of Rome Thus Sabellicus in fauoure of the Pope thought it good somewhat to shadowe the mater But others thereof haue written thus Bonifacius 8. mandat Regi se esse Dominum in Spiritualibus temporalibus in vniuerso Mundo Vtque Rex recognoscat Regnum Franciae à se Contrarium enim sentire tenere Haereticum esse Bonifacius 8. sente vnto the Frenche Kinge and tolde him that he was Lorde bothe in Spiritual and also in Temporal maters throughout the worlde and therefore that the Kinge shoulde holde his Kingedome at his hande For otherwise to thinke and holde he saide it was Heresie This is it that in the name of the Pope is noted in your Glose Quicunque praeceptis nostris non obedierit peccatum Idololatriae Paganitatis incurrit Who so euer obeieth not our commaundementes falleth into the Sinne of Idolatrie and Infidelitie Hereof Vrspergensis writeth thus Habes Roma quod sitisti decanta Canticum quia per malitiam non per Religionem orbem vicisti O Rome thou haste nowe that thou haste so longe thirsted after Nowe singe menly For by thy malice not by Religion thou haste conquered the worlde The Kinge beinge moued herewith commaunded that none of his Cleregie shoulde comme to the Popes Councel He openly burnte the Popes vvrites He commaunded the Popes Legate to departe out of his Realme He forebade that any monie shoulde be made thence to the Pope He gaue out Proclamations that none of his Subiectes shoulde goe to Rome And in the Synode at Parise he charged the Pope with Pride Ambition Murder Simonie and Heresie Thus mutche of the dealinge of the Crowne of France vnto a stranger that is to saie of the Faithe and Reuerence that the Pope beareth to Kinges and Princes Here folowed sommewhat of the spoilinge of the Duke of Sauoie and of the alteringe of the state of Florence whiche thinges I thought it beste to passe ouer as not woorthy of any Answeare The Apologie Cap. 5. Diuision 4. Wee are accloied with Examples in this behalfe and it should be very tedious to reckē vp al the notorious practises of the Bishoppes of Rome But of whiche side were they I beseche you that poisoned Henrie the Emperoure euen in the receiuinge of the Sacramente Whiche poisoned Victor the Pope euen in the receiuinge of the Chalice Whiche poisoned our Kinge Iohn Kinge of England in a Drinkinge Cuppe Whoe so euer at least they were and of what secte so euer I am sure they were neither Lutherans nor Zvvinglians M. Hardinge The Findes of Hell were not yet let loose that begate Lutherans Zwinglians and Caluinistes And hereof we vnderstande the youthe of your Churche whiche hauinge diuided it selfe from the olde and Catholike Churche is no other but the malignante Churche and Synagoge of Satan To answeare your demaundes VVho so euer they were that poisoned these greate personages if they were poisoned at all good men were they not neither the doers nor the counsailours Henry of Luxenburg it was who was poisoned by reporte VVhome your Latine Booke printed amonge the Huguenots calleth Henry the seuenth M. Doctor Haddon in his answeare to Osorius accompteth him the fourthe in bothe your Englishe translations that I haue seene he is called onely Henry As he laide siege to the Citie of Florence and had now brought the Citizens to despaire of their safetie when manly courage might not serue they betooke them to cowardly malice Firste they poysoned as it is saide the minde of a frier Dominican with Golde that afterwarde he shoulde aduentere to poison the Emperours body with Venime Paulus Aemilius saith that
home againe in his Minoribus and allowed onely to be a Cardinal and no lenger to be a Pope Yee maie remember Cicero saithe Qui multorum Custodem se profiteatur eum sapientes sui primùm capitis aiunt Custodem esse oportere Wise menne saie Who so wil take vpon him to saue others oughte first to saue him selfe And what credite maie wee geeue to youre Saueconductes Iacobus Nachiantes the Bishop of Chioca for that he had simpred out one halfe woorde of truthe to the mislikinge of the Legates was faine to renne to Rome to crepe to the Popes feete and to craue Pardonne Yee shamefully betraied cruelly murthered Iohn Husse Hieronymus Pragensis in your Coūcel of Cōstance Neither y◠Protection of the Emperoure nor the Popes Saueconducte was hable to saue thē No your selues haue already ruled y◠case in your said Councel For thus yee saie Fides non est seruanda Hereticis Yee maie holde no Faithe vnto them that yee calle Heretiques Sutche is the Safetie and Libertie of your Councelles Ye saie Our Learned Men were allowed to Propounde to Talke to Dispute What shoulde this auaile For yee reserued the Determination and whole Iudgemente to youre selues and youre selues are sworne to submitte yours whole Iudgemente to the Pope and without his Iudgemente to Iudge nothinge And howe maie this seeme a Free Councel were the guilty partie shal be the Iudge Yee saie There is an Extension graunted to other Nations Al this is true in deede But this same Truthe discrieth youre open Mockerie For if yee hadde seene the Instrumente in the ende thereof yee shoulde haue founde youre saide Extension restrained onely to them that woulde Repente and Recante the Truthe of God whiche you calle Erroure Howe be it not longe sithence the Bishoppes of youre saide Chapter at Tridente were very lothe to allowe any tolerable Sauecondite at al either to the Germaines or to any others But yee saie if wee hadde comme to youre Chapter we hadde benne Confounded No doubtes with youre Firy Argumentes For sutche proufes muste healpe you when others faile As for the gaie stuffe that youre Tridentine Fathers after theire Nature Deliberation as they calle it and more then twentie yeeres studie haue sente vs out lately into the worlde it is too simple to mocke Children Wee finde no faulte with you M. Hardinge for that youre Bishoppes and Abbates agree togeather but for that they agree togeather as did Herode and Pilate the Sadduceis and Phariseis againste Christe Neither maie you wel vaunte youre selues of youre greate agreementes Yee maie remember that twoo of the Principal Pillers of youre Chapter Petrus à Soto and Catharinus dissented euen there openly and shamefully and that in greate pointes of Religion and wrote the one mightily againste the other the one charginge the other with Erroure and Heresie and coulde neuer bee reconciled Notwithstandinge againste other pointes of Goddes Truthe bothe they and the reste ioined stoutely togeather S. Augustine saithe Tunc inter se concordant quando in perniciem Iusti conspirant Non quia se amant sed quia eum qui amandus erat simul oderunt Then they agree togeather when they conspire to destroie the Iuste not for that they them selues loue one an other but for that they bothe hate him whome they ought to loue Of sutche kinde of Consente S. Hierome although to a farre contrarie pourpose imagineth Iouinian thus to saie Quo'd me damnant Episcopi non est ratio sed conspiratio Nolo mihi ille vel ille respondeat quorum me Authoritas opprimere potest docere non potest That the Bishoppes condemne me there is no Reason in theire dooinges but a Conspiracie I would not that this man or that man shoulde answeare mee whiche maie oppresse mee by theire Authoritie and cannot teache mee Whether it bee conueniente that the Pope beinge notoriously accused of manifeste corruption in Goddes Religion shoulde neuerthelesse be the whole and onely Iudge of the same and pronounce sentence of him selfe let it be indifferently considered by the wise The Lawe saithe Nemo sibi debet Ius Dicere No man maie bee his owne Iudge Sutche Authoritie yee saie Kinges haue in Parlamentes Hereof I am not hable to dispute The Princes right many times passeth by Composition and therefore is not euermore one in al places Howe be it the Pope is a Bishop and not a Kinge and other Bishoppes be not his Subiectes but his Brethren You re fourthe Obiection is but a Cauil Yee saie yee mocke not Princes Embassadours but place them nexte vnto youre Legates to sitte stil I trowe and to telle the Clocke For voice in Iudgemēt ye allowe them none Thus ye proine their Authoritie and allowe them Honoure Notwithstandinge whether the Emperours and Princes Embassadours maie sitte so neare to the Popes Legates or no I can not tel Verily the Emperoure him selfe maie not be so bolde to presse so neare vnto the Pope For thus it is ordered in youre Booke of Ceremonies Aduertendum est quod locus vbi sedet Imperator non sit altior loco vbi tenet pedes Pontifex This is to be noted that the place where the Emperoure sitteth in General Councel be no higher then the place where the Pope setteth his feete That is to saie the Emperoure must sitte at the Popes footestoole and no higher Al the partes of oure Religion whiche you calle Heresies yee saie are already condemned iuste a thousande yeeres paste Here M. Hardinge it woulde haue woonne you somme good credite if yee could haue tolde vs in what General Councel vnder what Emperoure by what Doctours by what Catholique Learned Fathers these greate Errours were thus condemned As nowe yee roaue onely at large and feede youre simple Reader with youre emptie Calendares of thousandes of yeeres and speake at randonne If it hadde benne true yee woulde better haue shewed it but beinge moste vntrue as you knowe it to bee for very shame yee should neuer haue saide it The Apologie Cap. 9. Diuision 1. 2. Neuerthelesse wee can beare patiently and quietly our owne priuate wronges But wherefore doo thei shutte out Christian Kinges and good Princes from their Conuocation Why doo they so vncourteously or with suche spite leaue them out and as though they were not either Christian menne or els coulde not iudge wil not haue them made acquainted with the causes of Christian Religion nor vnderstande the state of their owne Churches Or if the saide Kinges and Princes happen to entermeddle in sutche maters and take vpon them to doo that they maie doo that they be commaunded to doo and ought of dutie to doo and the same thinges that we know bothe Dauid and Salomon and other good Princes haue donne that is if they whiles the Pope and his Prelates siugge sleepe or els mischeuously withstande them doo bridle the Priestes sensualitie and driue them to doo their duetie and
who is the spiritual Kinge and hath geuen the keies of his Kingdome to his minister The B. of Sarisburie Here M. Hardinge yée roaâ—e and wander without a marke and replie to that that was not spoken I marueile whereof yée can spinne your selfe sutch idle talke For wée neither calle our Princes the Heades of the Churche of Christe it was your Fathers inuention and not ours nor saie wée They haue Power either to Excommunicate or to Binde or to Loose nor haue wée leasure to make sutche vaine Conclusians Thus wée saie the Prince is put in truste as wel with the Firste as with the Seconde Table of the Lavve of God that is to saie as wel with Religion and with Temporal Gouernemente not onely to kéepe and perfourme the contentes of Bothe Tables in his owne Persone for so mutche euery priuate man is bound to doo but also to sée that al others his Subiectes as wel Priestes as Laiemenne eche man in his callinge doo dewly kéepe them This is it that no Priuate man is hable to doo Therefore S. Augustine saithe In hoc seruiunt Domino Reges in quantum sunt Reges cùm ea faciunt ad seruiendum illi quae non possunt facere nisi Reges Herein Kinges serue the Lorde in that they be Kinges when they doo those thinges to serue him that noman can doo but onely Kinges Wee saie not the Prince is bound to doo the Bishoppes deutie And therefore it is the greatter solâ—e of your parte M. Hardinge to obiecte it so often Wise menne vse not so to aduenture their woordes in vaine But thus wée saie The Prince to bounde to see the Bishoppes to doo theire deuties But what meante you so far out of season to talke so fondly of your Priuie Confessions of Bindinge and Loosinge and Povver of Keies For as it is saide before wée saie not that Princes maie either Binde or Loose or Minister Sacramentes or Preache the Gospel or sitte downe and Heare Confessions Therefore with al this greate adoo yée foine onely at your owne shadowe and hit nothinge Yée saie ful discretely Yf a man sinne onely in his harte the Kinge cannot haue to doo with him for that be cannot enter to knowe his secretes Here I beséeche you M. Hardinge what entrance hath the Pope to knowe the secretes of the Harte Perhaps yée wil saie the Pope maie knowe al the worlde by Confession But S. Augustine saithe Quid mihi est cum hominibus vt audiant Confessiones meas c. Vnde sciunt cùm à me ipso de me ipso audiunt an verum dicaÌ„ quaÌ„doquidem nemo scit hominuÌ„ quid agatur in homine nisi Spiritus hominis qui in ipso est What haue I to doo with these menne that they shoulde heare my Confessions c. Howe knowe they when they heare mee report of mee selfe whether I saie true or no For noman knoweth what is in man but the Sprite of man that is within him Againe he saithe vnto the people Intrantes vos exeuntes possumus videre Vsqueadeò autem non videmus quid cogitetis in cordibus vestris vt neque quid agaris in domibus vestris videre possimus Wee maie see you comminge in and goeinge foorth But wee are so far from seeinge the thoughtes of your hartes that wee cannot see what you doo at home in your houses Likewise againe he saithe Quid singulorum quorumque modò conscientiae dixerint ad aures meas quia homo sum peruenire non potuit Ille qui Absens est praesentia Corporis sed Praesens est Vigore Maiestatis audiuit vos What euery of your Consciences hath saide it coulde not enter into my eares for that I am but a Mortal man Notwithstandinge Christe that is Absente as touchinge the Presence of his Body but presente by the Power of his Maiestie hath hearde you wel It is not the Pope but God onely that trieth the reines and searcheth the harte Yet yée saie the True Supreme Heade of the Churche shal haue to doo with him that sinneth onely secretely in his harte For that malitious and sinful thought saie you shal neuer be foregeuen excepte the partie comme to be Absolued of theire Successours to whom Christe said VVhoes sinnes yee foregeue c. This M. Hardinge is the Supreme Folie of al others Folies For firste where euer hearde you that the Pope would lonce vouchesaue to Heare Confessions And if he woulde yet by yours owne Doctoures Iudgemente the Pope hath nomore Power to Binde and to Loose then any other Poore Simple Prieste As I haue shewed you before Alphonsus de Castro saithe Quando Absoluit Simplex Sacerdos tantum Absoluit de Culpa sicut Papa When a Simple Prieste Absolueth he Absolueth as mutche touchinge the faulte as if it were the Pope him selfe Origen saithe Quae sequuntur velut ad Petrum dicta sunt omnium communia c. Quod si nos idem loquimur quod Petrus loquutus est efficimur Petrus The woordes that folowe as spoken vnto Peter are common vnto al. If wee speake the saine that Peter spake then are wee made Peter Euen in the Popes owne Glose vpon his Decretalles it is noted thus In necessitate Laicus potest Audire Confessiones Absoluere In case of necessitie a Laieman maie bothe heare Confessions and also geue Absolution Yet wil yée not saie that euery Laieman is Peters Successoure To what pourpose then serueth al this your vaine talke M. Hardinge The true Supreme Head of the Churche shal haue to doo with him that sinneth onely in his harte For euery Simple Prieste hauinge the keie of Goddes Woorde entreth into the harte hath to doo with the same as wel and as mutche as the Pope in respecte of beinge Iudge of yâ— Conscience is aboue Kinges Princes nolesse then he But where yée saie The malitious and sinful thought shal neuer be forgeuen except the partie comme to be Absolued of theire Successours to whom Christe said whoe 's sinnes yee foregeue c. this Doctrine is not onely strange and false but also ful of Desperation Your owne Gratian saith Latentia peccata non probantur necessariò Sacerdoti confiteÌ„da It is not proued by any sufficieÌ„t Authoritie either of Scriptures or of Doctours that Secrete Sinnes are of necessitie to be vttered in Confession vnto the Prieste Againe he saithe Datur intelligi quòd etiam ore tacente veniam consequi possumus It is geuen vs to vnderstand that wee maie obteine pardone although wee vtter nothing with our Mouth And againe Non Sacerdotali iudicio sed largitate Diuinae Gratiae peccator emendatur The Sinner is cleansed not by the Iudgemente of the Prieste but by the abundance of Goddes Grace Againe he saithe Confessio Sacerdoti offertur in signum veniae non in causam Remissionis accipiendae Confession is made vnto the Priest in token of Foregeuenesse already obteined
not as a cause of Foregeuenesse to be obteined Your very Glose saithe Apud Graecos Confessio non est necessaria quia non emanauit ad illos Traditio talis Emong the Christians in Graecia Confession of Sinnes is not necessarie for that this Tradition neuer came emonge them Yet M. Hardinge I trowe yee wil not saie but theire sinnes maie be foregeuen Certainely Chrysostome saithe Solus te Deus confitentem videat Let God onely see thee making the Confession of thy Sinnes It was very mutche therefore M. Hardinge for you so assuredly and so precisely to saie that sinnes can neuer be foregeuen without your Priuie Confession and specially thereby to proue the Vniuersal Headeship of the Pope The Apologie Cap. 11. Diuision 3. Bisides also that God by his Prophetes often and earnestly commaundeth the King to cutte downe the Groues to breake downe the Images and Aultars of Idoles and to Write out the Booke of the Lavve for him self and bisides that the Prophete Esaias saith a Kinge ought to be a Patrone and a Nurse of the Churche c. M. Hardinge Your seconde argumente for the Ecclesiastical Power of Kinges is because God bad them to cut downe superstitious groues and ouerthrowe idols as though this were not an office of executinge a commaundemente rather then of decreeinge any thinge The Authoritie to discerne an image of Christ from an idol of the deuil belongeth to them who knowe that an image is a name of art which is of God an idol is a name of false woorshippinge whiche is of the Deuil So that an image is godly and idol deuilishe VVhen the Prieste hath iudged this or that to be an idol or when it is euident that so it is then the kinge shal do wel to breake it downe But if the Kinge wil breake downe the image of Christe when the Priest telleth him it is a godly representation and no idol then the Kinge dothe more then his office requireth And shal not onely not proue his supremacie but also shal incurre danger to be reiected of God as Kinge Saul was when he despised to keepe the commaundement of Samuel the high Prieste VVhereas you alleage for a Kinges Ecclesiastical Power that he was commaunded to write out the Booke of the lawe for him selfe why lefte ye out that whiche foloweth there immediately accipiens exemplar à Sacerdotibus Leuiticae tribus The Kinge muste write out a Booke of the Deuteronomie but the example thereof he must receiue of the Priestes that be of the tribe of Leut. If in spiritual matters the Kinge were aboue the Priestes why had he not the Kepinge of the Lawe in his owne handes VVhy muste he take it of the Priestes why did not rather the Priestes come to him sith the inferiour taketh al his right of the superiour If the Priestes muste geue the holy scripture vnto the Kinge then verely muste he take sutche as they geue him and with such meaning as they geue vnto it So that if you had not falsefied the meaninge of Gods woorde by leauinge out halfe the sentence this place had proued againste you It is to be weyed to what ende a Kinge is required to haue and to reade that holy Booke Verely not to take vpon him the parte of a iudge in causes of Religion but as there it is expressed to thintent he learne to feare his Lorde God and kepe his woordes and ceremomonies in the lawe commaunded and that his harte be not lifted vp into pride aboue his brethren c. I omitte that you reade Librum legis whereas the Churche readeth Deuteronomium * it were too longe to enter into that disputation The booke of the lawe signifieth the whole law the Deuteronomie is but one of the fiue bookes VVhere Esaie calleth a Kinge a Patrone of the Churche I haue not founde But were it he called him so it betokeneth that he shoulde defende the Churche from worldly ennimies as in repellinge the Turkes in expellinge Heretikes and sutche like Kingely actes VVhiche proueth no spiritual supremacie but vnder God a fealtie and seruiceable power I finde where Esaie saith Et erunt Reges nutricij tui Reginae nutrices tuae Kinges shal be thy fosterers and Quenes thy nourses But not euery nourse or fosterer is aboue him who is nourished A faitheful seruant oftentimes fostereth the maister Yet is he not aboue his maister Besides S. Hierome vnderstandeth the Kinges whom Esaie nameth to be the Apostles accordinge to whiche sense it maketh nothinge to the purpose it is alleaged for The B. of Sarisburie Al Christian Princes are mutche beholden to you M. Harding yée make them so like to Polyphemus y◠Giante after his eies were striken out that is to saie to a man mighty in body and greate in boanes but starke blinde and no waie hable to guide him selfe A King yée saie maie not take vpon him to Iudge or Pronounce in maters of Religion bee they neuer so cleare but onely must hearken be ready to execute what so euer shal be thought good and commaunded by your Bishoppes as if he were onely your Bishoppes man So saithe your Holy Father Pope Bonifacius 8. Gladius Materialis exercendus est manu Regum Militum Sed ad nutum patientram Sacerdotis The Material or Temporal Swerde muste be vsed by the hande of Kinges and Souldiers but at the becke and sufferance of the Prieste By which Prieste he meaneth the Pope But Dauid saithe Now yee Kinges haue vnderstanding Be learned yee that iudge the Earthe Good Kinges haue oftentimes refourmed Religion and haue lawfully controlled and corrected and deposed idle and wicked Bishoppes as before in place conueniente it is largely proued The Emperoure Iustinian threateneth if the Bishop offended in saieing the publique seruice or in the Ministration of the Sacramentes that then he him selfe woulde vse his Authoritie ouer him and see him pounished Franciscus Zarabella saith that for any crime notorious the Emperour maie summone the Pope to appeare before his Maiestie and maie require him to yelde a reckening of his Faithe And yet wil yée saie The Emperoure is stil the Popes man and maie iudge nothinge in Causes of Religion without him The Kinge yée saie is not hable to Iudge whether an Idole be an Idole or no but by the leadinge and teachinge of the Prieste So wel yée wishe al Christian Princes were instructed that thei should not be hable either to sée or to speake without you But what if you Priestes saie as it hath often happened God is an Idole an Idole is God Light is Darkenesse and Darkenesse is Light what if they saie Greate is Diana the Goddesse of Ephesus What if they condemne the innocente and saie as they smometime saide of Christe Onlesse this man were a malefactoure wee woulde neuer haue brought him to thy hande Yet muste the Prince
S. Peter calleth vs a Kingely Priesthoode of the Kingedome of Heauen not of the Kingedome of this worlde Yet is this the selfe same Kingdome that the Pope craueth that by the Authoritie of S. Peter Notwithstandinge one of your companie there hath sente vs home lately other newes from Louaine His woordes be these Vos estis Regale Sacerdotium You are a Kingly Priesthoode as who should saie the Priesthoode before was not Kingly for that then Kinges ruled ouer Priestes But now is the Priesthoode Kingely for that to it be subiecte euen Kinges themselues Thus onlesse your Priestes maie rule Kinges Princes al the world at theire pleasure yée thinke thei haue no Kingly Priesthoode In the Councel holden at Macra in France it is written thus Solus Dominus noster Iesus Christus verè fieri potuit Rex Sacerdos Post Incarnationem verò Resurrectionem Ascensionem eius in Coelum nec Rex Pontificis Dignitatem nec Pontifex Regiam Potestatem sibi vsurpare praesumpsit Onely our Lorde Iesus Christe might truly be bothe Priest and King But sithence his Incarnation and Resurrection and Ascension into heauen neither hath the King presumed to take vpon him the Dignitie or office of a Bishop nor hath the Bishop presumed to vsurpe the Power and Maiestie of a Prince To be shorte M. Hardinge wée saie not as you so often so vntruly haue reported that the Kinge maie in any wise execute the Bishoppes Office But thus we saie and bicause it is true therefore wée saie it The Kinge maie lawfully correcte and chastice the Negligence Falsehedde of the Bishoppes and that in so dooinge he dooth onely his owne Office and not the Bishoppes The Apologie Cap. 11. Diuision 6. Iosua also though he were none other then a Ciuile Magistrate yet as sone as he was chosē by God and set as a Ruler ouer the people he receiued Commaundementes specially touching Religion and the Seruice of God M. Hardinge There is no doubte but Iosue receiued commission and commaundemente to woorship God but none to rule Priestes in spiritual matters Ye rather he was commaunded to go foorthe and come in at the voice and worde of Eleazarus the high Prieste he and al the Children of Israel Do not these men proue their matter handsomly The B. of Sarisburie Iosua was commaunded to goe in and out and to be directed by the voice of Eleazarus the High Prieste Therefore yée saie in Spiritual Causes the Priestes maie not be controlled by the Prince Yée deliuer out youre Argumentes M. Hardinge before they be ready These péeces would haue benne better tied togeather Though the Prince be commaunded to heare the Prieste yet if the Prieste be negligente or deceiue the people he maie by his Ordinarie Authoritie controlle the Prieste When Aaron the High Prieste had consented to the makinge and woorshippinge of the Golden Calfe Moses beinge then the Temporal Prince rebuked him sharpely vnto his face and in so dooinge did not the Bishoppes Office but onely his owne As touchinge Iosua whom ye woulde faine haue restreined from al Ecclesiastical Causes he caused the people to be Circumcised He caused Aultars for theire Bloudy Sacrifices to be erected He caused the Priestes to make theire Sacrifices He caused the Deuteronomie to be written in stoanes He caused bothe the Blessinges and the Cursses of God to be pronounced He spake openly to the people and fraied them from Idolatrie Al these were cases not of Ciuile Policie but of Religion S. Augustine saithe In hoc Reges Deo seruiūt sicut eis Diuinitùs praecipitur in quātum sunt Reges si in suo Regno bona iubeant mala prohibeant non solùm quae pertinent ad Humanam Societatem verùm etiam quae ad Diuinam Religionem Herein Kinges serue God as it is commaunded them from aboue in that they be Kinges if within theire Kingedome they commaunde good thinges and forebidde euil not onely in thinges perteininge to Humaine Felovveship or Ciuile Order but also in thinges perteining to Goddes Religion Yée maie see therefore M. Hardinge howe handsomely so euer wée proue our maters that ▪ of your parte hitherto thei are but vnhandsomely coursely answeared The Apologie Cap. 11. Diuision 7. Kinge Dauid when the whole Religion of God was altogeather brought out of frame by wicked Kinge Saule brought home againe the Arke of God that is to saie he restoared Religion againe and was not onely amongest them him self as a counseller and furtherer of the woorke but he appointed also Hymnes and Psalmes put in order the companies and was the onely dooer in setting foorth that whole Solemne Triumphe and in effecte ruled the Priestes M. Hardinge As Dauid restored all thinges to good order after the euill Kinge Saule so did Queene Marie redresse disorders before committed But as Queene Marie did it by the meane of Priestes so Kinge Dauid in priestly matters called for Sadoch and Abiathar In deede Dauid passed other Princes herein because he had the gifte of Prophecie whereby he wrote Psalmes whiche to this daie we singe But all this maketh nothinge to proue him Iudge of Spirituall matters He did not vsurpe the Auctoritie to Sacrifice to discerne the lepre and to doo the like thinges of Priestly charge The B. of Sarisburie Kinge Dauid yee saie restoared Religion by meane of the Priestes Nay verily M. Hardinge for by meane of the Priestes the Religion vtterly was decaied Therefore yée spoile that Moste Noble Prince of his woorthy prayses and geue them to others that neuer deserued them The Holy Tabernacle was broken and loste the Arke of God was keapte not in the Temple but in a Priuate mannes house the people had no common place to resorte vnto to heare Goddes VVil they had eche man his owne Priuate chaple in their Hilles and Groaues Dauid therefore called the Bishoppes Priestes togeather He shewed them in what sorte the Religion of God was defaced he willed them to bring the Arke into Sion he was presente him selfe he appointed and ordered the whole Triumphe He assigned whiche of the Leuites and in what order they shoulde serue before the Arke He alloted Aarons Children whiche were the Priestes to walke eche man in his seueral office So likewise it is written of Kinge Salomon touchinge the same Kinge Salomon accordinge to the decree and order of his Father Dauid appointed the Offices of the Priestes in their seueral Ministeries and the Leuites eche man in his Order that they shoulde praise God and minister before the Priestes For so Dauid the man of God had commaunded Likewise it is written of Kinge Iosaphat He appointed and ordered the Leuites and Priestes Thus then did these godly Princes and thus dooinge they vsurped not the Bishoppes office but onely did that they lawfully mighte doo and apperteined wholy vnto them selues Where yee saie Dauid was a Prophete and not
onely a Kinge as though he had donne these thinges by the vertue of his Prophesie and not by the righte of his Princely Power this poore shifte is very simple For notwithstanding Kinge Dauid were a Prophete yet Kinge Iosaphat other Princes that did the like were no Propheâ—es neither doo wee reade of any other Prophete that euer attempted to doo the like nor did Dauid these thinges as a Prophete but as a Kinge The Apologie Cap. 11. Diuision 8. Kinge Salomon builte vnto the Lorde the Temple which his Father Dauid had but pourposed in his minde to doo and after the finishinge thereof he made a godly Oration to the people concerninge Religion and the Seruice of God He afterwarde displaced Abiathar the Prieste and set Sadok in his place M. Hardinge Salomons buildinge of the Temple and prayinge therein proueth no Supremacie ouer the Priestes in Spirituall thingesâ— His puttinge of Abiathar out of his dignitie and rome was like to that Queene Marie did to Cranmere VVhome shee might haue remoued for treason as Salomon laide the like to Abiathar yet she chose rather to burne him for Heresie But this proueth onely an our warde execution of iustice without any preiudice to the Substance of our question VVhiche is whether a temporall Prince may determine the causes of Religion or no. The B. of Sarisburie The deposinge of Abiathar yée saie was onely the execution of outwarde Iustice like to that Queene Marie did to Doctoure Craumere the Archebishop of Canturburie Wherein ye shewe your selfe to be mutche ouerséene For these comparisons are in no wise like Salomon by his Princely Authoritie lawfully deposed the Highe Prieste Abiathar But Queene Marie deposed not nor could she by your Canonnes lawfully depose the Archebishop of Canturburie nor doo you thinke it in any case lawful that a Bishop shoulde be deposed by a Prince For Deposition yée saie is a Spiritual poâ—nishement and onely belongeth vnto a Bishop And your Lawe saithe Eius est Destituere cuius est Instituere He maie Depose a Prieste that hath Authoritie to place a Prieste Therefore these twoo Princes dooinges were not like But touchinge the Highe Prieste Abiathar Kinge Salomon summoned him to appeare before him Kinge Salomon sate in Iudgemente and hearde the Accusations wherewith he was charged Kinge Salomon pronounced Sentence againste him Kinge Salomon deposed him Kinge Salomon appointed Sadoch to succeede him It al this be not sufficient ouer and bisides these thinges Kinge Salomon placed the Arke of God Kinge Salomon Sanctified and Halowed the Temple Kinge Salomon offered vp burnte Sacrifice Kinge Salomon directed and ordered the Priestes in their seueral Offices Kinge Salomon blessed the whole people And as it is written The Priestes and Leuites leaftes nothinge vndonne of al that was commaunded them by the Kinge If these cases be not Spiritual telle vs then what cases maie be allowed for Spiritual Thus the Godly Kinge Salomon thought it lawful for him to deale not onely in maters of Temporal Gouernemente but also in Ecclesiastical or Spiritual cases of Religion Therefore M. Hardinge it is but a teie that yee tel vs of the execution of outwarde Iustice Concerninge that moste Graue and Godly and Learned Father the Archebishop of Canturburie with whom yée did what so euer your pleasure was God graunte his bloude be neuer required at your handes The Apologie Cap. 11. Diuision 9. After this when the Temple of God was in shameful wise polluted throughe the naughtinesse and negligence of Priestes Kinge Ezechias commaunded the same to be cleansed from the rubble and â—ilthe the Priestes to light vp Candelles to burne Incense and to doo their Diuine Seruice accordinge to the olde allowed custome The same Kinge also commaunded the Brasen Serpente whiche then the people wickedly woorshipped to be taken downe and beaten to pouder M. Hardinge How often shall I tell you that this proueth nomore but that good Kinges doo good deedes mainteine true Religion and pull downe the false as the Constable of Fraunce burned the Puâ—pites of the Huguenots in Paris But these factes proue not that Kinges and Constables be iudges of Religion whiche is good and whiche is euill whiche true whiche false For therein they folow the iudgemente and aduise of Priestes and Prophetes who â—e about them as Esaias was at hande with good Kinge Ezechias to direct his doinges and so was Elizaeus with Kinge Iehu The B. of Sarisburie Kinge Ezechias yée saie and other Kinges folowed the aduise and Iudgemente of the Priestes and Prophetes This tale M. Hardinge is not onely vnlikely but also vntrue For yée knowe that Esaias and Elizaeus notwithstandinge thei were the Prophetes of God yet were thei neither Priestes nor Bishoppes nor had any manner of Ordinarie Ministration in the Churche The Bishoppes and Priestes of whome yée speake had disordered and wasted Goddes whole Religion The Holy place of God was fulle of filthinesse the Gates of the Temple were shut vp that no man might enter in The people had turned awaie theire faces from the Tabernacle of the Lorde There was no Incense There was no Sacrifice Al these thinges had happened through the negligence and wickednesse of the Priestes In the Olde Latine Texte it is written thus Sacerdotes Leuitae tandem Sanctificati obtulerunt Holocausta The Priestes and Leuites at the laste or with mutche adoo were Sanctified and offered vp Sacrifices Vpon whiche place the Later Translation saithe thus Sacerdotes Leuitae pudore suffusi Sanctificauerunt se The Priestes and Leuites euen for very shame Sanctified them selues So ready were thei to calle vpon and to further the Kinge in his godly pourpose They helde backe what they coulde and yelded to nothinge but with mutche adoo and for very shame They did nothinge but by the Kinges Commaundemente and made him a reckeninge of their dooinges How be it perhaps yee wil discharge this whole mater with one ordinarie excuse and tel vs that al these were but Temporal Cases The Apologie Cap. 11. Diuision 10. Kinge Iehosaphat ouerthrew and vtterly made awaie the Hille Aultars Groaues whereby he sawe Goddes Honoure hindered and the people holden backe with Priuate Superstition from the ordinarie Temple whiche was at Ierusalem whereto they should by ordre haue resorted yeerely from euery parte of the Realme M. Hardinge Yee put vs in minde to consider how that your selues are those Priuate Hille Aulters and darke Groaues For ye be they that stoppe the people from the common Temple of Christendome the Catholike Churche out of which is no SaluatioÌ„ the heade whereof sitteth in Peters chaire at Rome For settinge order bothe in matters of Common VVeale and others Iehosaphat saide thus concerninge Religion Amarias Sacerdos pontifex vester in ijs quae ad Deum pertinent praesidebit Amarias the Prieste and Highe Bishop for such matters as perteine to God he shall be heade ouer you
The B. of Sarisburie Al this whole mater touchinge as wel Kinge Iehosophat as also Amarias the Highe Prieste is answeared in that is paste before The Apologie Cap. 11. Diuision 11. Kinge Iosias with greate diligence put the Priestes Bishoppes in minde of their dueties Kinge Iohas bridled the Riote and Arrogancie of the Priestes Iehu put to deathe the wicked Prophetes M. Hardinge The puttinge of Priestes and Bishoppes in minde of their dutie is not a Supremacie in determininge Ecclesiasticall causes And whereas you saie that Kinge Ioas bridled the râ—ot and arrogancie of the Priestes if it were so it was well donne But I finde not those woordes in the texte Concerninge that Iehu did it is a mere temporall Office to put false preachers and Heretikes to death Neither can it belonge to Priestes onlesse they haue also ciuill iurisdiction Muche lesse dothe that acte proue that Kinges be Supreme heades ouer the Churche and ought to be Iudges in controuersies and questions of Religion The B. of Sarisburie Concerninge the storie of Kinge Iohas I reporte me to that is written of him in the Booke of Kinges He sequestred the Oblations of the people whiche the Priestes had bestowed lewdely and wantonly vpon them selues and by his owne Authoritie turned the same to the Reparations of the Temple Of Kinge Iosias it is written thus Constituit Iosias Sacerdotes in officijs suis Kinge Iosias appointed the Priestes to minister in theire seueral Offices And againe Mundauit Iudam Hierusalem ab Excelsis Lucis Kinge Iosias cleansed and ridde Iuda and Hierusalem from their Hille Aultars and their Groaues But yée wil saie He did al thinges by yâ— discretion of the Priestes Bishoppes This thinge in deede is necessarie while the Priestes and Bishoppes be learned and godly But Kinge Iosias did far otherwise for he sent the Bishop him selfe vnto Olda the Prophetisse to learne the discretion and Iudgemente of a VVooman and so was directed in maters of Highest Religion by a VVooman and not by a Prieste These Examples be so manifeste that one of your Felowes there is faine thus to excuse the mater by ouer mutche Antiquitie If we woulde in these daies saithe he vse in all pointes the Examples of the Olde Lawe there woulde folowe an huge number of inconueniences It is no good reason to saie that therefore our Kinges nowe a daies muste haue the like Authoritie Thus saithe he As though the Princes righte were now abated and altered as the Ceremonies of the Lawe were otherwise nowe then it was before Or as if the Comminge of Christe into the worlde and the Preachinge of the Gospel had pourposely benne to represse and pulle downe the State of Kinges The Apologie Cap. 12. Diuision 1. And to rehearse no more Examples out of the Olde Lawe let vs rather consider sithence the Birthe of christe howe the churche hath benne gouerned in the time of the Gospel M. Hardinge If we consider the Office of a Kinge in it selfe it is one euery where not onely amonge Christen Princes but also amonge Heathen * The definition of a Kinge whiche agreeth to Iulius Cesar or to Alexander the Greate as they were Monarkes and Princes is one with the definition of a Kinge whiche agreeth to Henry the Eight or to Charles the Fifthe So that no more could Kinge Henry as Kinge meddle with Religion then Alexander or Iulius Cesar * His place is chiefe amonge the laie euen when they are in the Churche at the Seruice of God and without the Churche in all Temporall thinges and causes he is ouer the Priestes themselues And because all these examples are taken out of the Olde Testamente I will geeue thee a true resolution out of the same Booke what auctoritie Priestes had and what auctoritie Kinges had Moses gaue this rule concerninge the same matter If saithe he thou perceiue an harde and doubtfull iudgement to be with thee betweene bloude and bloude cause and cause Lepre and Lepre and seest the woordes of the iudges within thy gates to varie arise and goe vp to the place whiche thy Lorde God shall chose and thou shalte come to the Priestes of the stocke of Leui and to the Iudge that shall be for the time and thou shalte demaunde of them who shall shewe the truthe of iudgemente to thee But neither the Prieste by this place may medle with that iurisdiction whiche belonged to the Temporall iudge neither the Iudge with that whiche was spirituall and belonginge onely to the Prieste For of such causes Azarias the Priest and Bishop saide to Kinge Ozias It is not thy office Ozias to burne incense vnto our Lorde It is the office of the Priestes That is to saie of the Sonnes of Aaron VVho are consecrated to doo suche Ministeries But this the Kinge mighte doo euen in matters of Religion VVhen the High Priest had geuen sentence he might see the execution thereof to be donne But otherwise what so euer Kinge or Temporal iudge might not doo in his owne person ‡ muche lesse mighte he iudge whether an other did well therein or no. And this concerninge the Olde Testament The B. of Sarisburie The Office of a Kinge yée saie was no more in Kinge Henry the Eighth or in Charles the Fifthe then it was in the Heathen Princes Iulius Caesar or Alexander the Greate And therefore yée saie a Christian Princes Office standeth onely in Maters Temporal and for that cause yee so often calle him a Mere Laie Temporal Prince as if he were in Authoritie not mutche better then an Heathen Magistrate Euen so M. Harding is your Pope no more a Bishop or perhaps mutche lesse a Bishop then Annas and Caiphas Neither is your Prieste more a Prieste then the Prieste of Dagon or Baal The difference standeth not in Office but onely in Truthe Yet neuerthelesse yée knowe that Heathen Princes had euermore a Soueraine Authoritie not onely ouer theire Priestes and Bishoppes but also ouer al Cases of Religion Aristotle saithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Kinge that is Lorde and Ruler of thinges that perteine vnto the Goddes And therefore Socrates in his storie saithe Imperatores vnà complexi sumus c. Wee haue also herein comprised the Emperours Liues for that sithence the Emperours were first Christened the affaires of the Churche haue hanged of them and the greatest Councelles bothe haue benne and are keapte by theire aduise Yee saie The Prince in doubteful Cases was commaunded to take Counsel of the Highest Prieste This is true But wil yée conclude hereof that the Highest Prieste maie saie doo what he listeth without controlmente What if the Highe Prieste woulde answeare thus as he answeared sommetime in déede This Christe is a Samaritane a deceiuer of the people and hath a Diuel What if he teare his owne roabes for anger and crie oute He Blasphemeth he is vvoorthy to die Yet
yée continewe stil to enriche your self to heape your Reader with Vntruthes Certainely the Bishoppes in the Councel of Constantinople wrote thus in humble wise vnto the same Emperoure Theodosius Obsecramus Clementiam tuam vt quemadmodum Literis honorasti Ecclesiam quibus nos Conuocasti ita finalem Conclusionem nostrorum Decretorum corroboves sententia tua Sigillo Wee beseeche your Maiestie that as ye haue honoured the Churche by your Letters wherewith yee haue called vs togeather so it maie please you to Confirme the final Conclusion of our Decrees with your Sentence and with your Seale Further as it appeareth by your owne Allegation the same Emperoure Theodosius tooke vpon him to bounde and to limite the Catholique Faith that euen in the Body of his Ciuile Lavves whiche thing neither could he haue donne without Iudgemente nor woulde he haue donne without Authoritie But if yée ineane that by this Determination of the Emperoure Theodosius that Faithe onely shoulde be taken for Catholique that was then professed by Pope Damasus and should afterwarde be professed by others succeding in Peters Chaire then haue yée secretely conueighed vs in an other Vntruthe The place it selfe wil soone reproue you The Emperours woordes be these Cunctos populos in tali volumus Religione versari quam Diuinum Petrum Apostolum tradidisse Romanis Religio vsque nunc ab eo insinuata declarat quamque Pontificem Damasum sequi claret Petrum Alexandriae Episcopum Virum Apostolicae sanctitatis Wee wil el menne to walke in that Religion whiche Holy Peter the Apostle deliuered to the Romaines as the Faithe firste enkendled by him and stil contine wed vntil this daie dooth declare whiche Religion also it is plaine that Pope Damasus foloweth and Peter the Bishop of Alexandria a man of Apostolique holinesse Here the Emperoure Theodosius commaundeth his Subiectes to folowe as wel the Faithe of Peter the Bishop of Alexandria as of Damasus the Bishop of Rome And yet in the nexte title folowinge he openeth his owne meaning in this wise by other Eramples more at large Episcopis tradi omnes Ecclesias mox iubemus quos constabit vti Communione Nectarij Episcopi Constantinopolitanae Ecclesiae Timothei c. Wee commaunde that foorthwith the Churches be restoared to al Bishoppes of whom it shal appeare that they Communicate with Nestorius the Bishop of Constantinople or with Timotheus or sutche as shal haue felowship or agreemente in Faithe with the Bishoppes of Alexandria in Egypte and with Pelagius the Bishop of Laodicea and with Diodorus the Bishop of Tarsus in Asia and with Amphilochius the Bishop of Iconium and with Optimus the Bishop of Antioche and with Helladius the Bishop of Caesaria and with Otreius the Bishop of Melite and with Gregorius the Bishop of Nyssa and with Terennius the Bishop of Scythia and with Marmarius the Bishop of Martianopolis Euery of these seueral Bishoppes M. Hardinge by the Emperoures iudgemente in trial of the Catholique Faithe had as greate Authoritie and weighte as the Bishop of Rome But Pope Coelestinus yée saie desired Cyrillus the Bishop of Alexandria to represente his persone and to supplie his rouine in the Councel of Ephesus that is to saie to haue the Firste place in the Councel For the Firste Place in al Ecclesiastical Assemblies was alloted to the Bishop of Rome The Seconde to the Bishop of Constantinople The Thirde to y◠Bishop of Alexandria The Fourth to the Bishop of Antioche The Fifthe to the Bishop of Hierusalem This packinge of places therefore bitwéene Coelestinus and Cyrillus was a Mysterie pourposely canuessed to kéepe the Bishop of Constantinople whom the Pope euermore enuied out of countenaunce For by this Policie the Bishop of Alexandria that shoulde haue had the Thirde Place was handsomely shifted into the Firste and the Bishop of Constantinople whiche in the Bishop of Romes absence shoulde haue had the Firste Place was remoued downe to the Seconde Howe be it what auaileth al this M. Hardinge to further your pourpose to proue that Councelles were summoned by the Pope Verily it appeareth not hitherto that either Coelestinus or Cyrillus or any other Bishop had any sutche Power or Authoritie to summone Councelles This is it that yée shoulde haue proued As for the Firste or Seconde Place wée moued no question Againe yée séeme to saie the Pope of righte was euermore Presidente in al Councelles This if yée knowe it is an other Vntruthe If yée knowe it not it is an erroure For it is plaine that in the Firste Councel of Nice Pope Iulius was not Presidente but Eustathius the Bishop of Antioche The Popes Legates as it is said before were placed beneath in the fourthe roume In the Fifthe Councel of Constantinople Menna the Bishop of the same Cittie was President not the Pope In the Second Ephesine Councel Dioscorus the Bishop of Alexandria was Presidente In the Seconde Councel of Carthage it seemeth Gennedius was the Presidente This Dignitie then passed not by Enheritance or by Succession as the Pope nowe woulde séeme to claime it but either by choise of the Councel or by fauoure of the Prince Thus Hosius the Bishop of Corduba in Spaine not by right of his place but for the woorthinesse of his persone was appointed Presidente in the Councel of Sardica And Athanasius speaketh of him in this wise with greate admiration Cuius non fuit ille Concilij Princeps In what Councel hath not Hosius benne the Presidente or Chiefe Yée saie Pope Syluester Christened the Emperoure Constantinus and therefore was his Spiritual Father This maie passe emonge other your Truthes For your Popes by theire Omnipotente Power maie Minister Sacramentes being deade And yet notwithstandinge al this were true M. Hardinge yet your cause thereby were litle furthereo Onlesse perhaps yée wil reason thus Pope Syluester Christened the Emperoure Ergo The Pope hathe Authoritie to Calle Councelles Howe be it onlesse this Argumente be better digested your very Sophisters of Louaine wil hardely allowe it But in déede that whole tale touchinge the Christeninge of the Emperoure Constantine is nothing els but a péeuishe fable Constantius the Emperours owne Sonne vtterly denieth that Syluester euer Baptized Constantinus his Father Eusebius saithe Constantinus was Christened not in the floorishing state of his age but onely a litle before he died not in Rome but at Nicomedia in the Kingdome of Epirus not in a corner but in the presence of many Bishoppes and as S. Hierome saithe not by Pope Syluester that then was deade but by Eusebius the Bishop of Nicomedia For proufe whereof S. Ambrose saithe Constantino in vltimis constituto Gratia Baptismatis omnia peccata dimisit The Grace of Baptisme foregaue Constantine al his sinnes euen at the ending of his life Therefore M. Hardinge wee must néedes saie that either your tale is vntrue whiche is not strange or els Constantine was twise Baptized whiche is
Kinge Iohn and set al the people at libertie from their othes whereby thei ought allegeance to their Kinge and at laste wickedly and moste abominably they bereeued the same Kinge not onely of his Kingedome but also of his life Bisides this thei ExcoÌ„municated and cursed Kinge Henry the Eighte that moste famous Prince and stirred vp against him sommetime the Emperour sommetime the Frenche Kinge and as mutche as in them was put our Realme in hazarde to haue benne a very praie and spoile vnto the Enimie Yet were they but fooles and madde menne to thinke that either so mighty a Prince could be feared with bugges rattles or els that so Noble and greate a Kingdome might so easily euen at one morsel be deuoured and swalowed vp M. Hardinge Concerninge the case betweene these three Kinges of Englande and the Bishops of Rome for the time beinge I saie litle If they did wel and the Bishops euil they haue their rewarde the other their punishemente â—f otherwise or howe so euer eche one at Gods iudgemente shal haue his deserued measure But be it graunted al were true ye saie though we know the more part to be false VVhat though Kinge Henry the seconde were euil treated of Pope Alexander about the murthering of S. Thomas the Archebishop of Cantorbury and Kinge Iohn likewise of that zelous and learned Pope Innocentius the thirde c. The B. of Sarisburie Notwithstandinge the Pope as his manner hath benne raise Commotion within the Realme and arme the subiectes againste theire Soueraine and pulle the Crovvne Emperial from his heade yet by your Doctrine who so euer dare speake in his Princes right is a foole and killeth him selfe as if there were no life or saluation but onely vnder the frantike gouernement of the Pope Sutche obedience and loialtie the Pope hathe taught you towardes your Prince The Apologie Cap. 23. Diuision 2. And yet as though al this were too litle thei would needes haue made al the Realme Tributarie to them exacted theÌ„ce yeerely most vniuste and wrongeful taxes So deere coste vs the frendeship of the Cittie of Rome Wherefore if they haue gotten these thinges of vs by extortion through theire fraude and suttle sleightes we see no reason why we maie not plucke awaie the same from them againe by lawful waies and iuste meanes And if our Kinges in that darkenesse and blindenesse of the former times gaue them these thinges of theire owne accorde and liberalitie for Religions sake beinge moued with a certaine opinion of their fained holinesse now when the ignorance and erroure is spied out maie the Kinges theire Successours take them awaie againe seinge they haue the same Authoritie the Kinges theire Auncestours had before For the gifte is voide excepte it be allowed by the wil of the geeuer and that cannot seme a perfit wil whiche is dimmed and hindered by erroure M. Hardinge As for Peterpens and what other so euer summes of monie were yeerely paide to the Churche of Rome whiche were not by extorcion suttil sleightes by the Popes gotten as ye slaunder but freely and discretely by the prince and the realme for a greate cause graunted it is not a thing that so mutche grieueth the Pope as your departure from the true faith and Churche dothe as it maie wel appere by that whiche happened in Queene Maries raigne In whiche time although the Pope were acknowledged â–ª yet him selfe neuer was knowen to haue demaunded his Peterpens or any other yeerely paimentes againe But what is this to your schismes and Heresies This healpethe you nothinge for answeare to the hainous crime of your Apostasie The liberalitie of our countrie to the see of Rome whiche is the mother of al the VVeaste Churches hath ben so smal in comparison of certaine other Realmes as with the honoure of the Realme it might not seme to finde it selfe greued therewith Yet here ye sette a gnatte to an Elephante and make greate adoo about a litle The Realme is not so mutche enriched by retaininge that smal summe from the Pope as it is dishonored by your vndiscrete talke saueringe altogeather of miserie and niggardnes Ye shoulde haue shewed better stuffe at leaste in th ende of your booke The laste acte of a fable by rules of Poeterie shoulde be beste Ye haue done like a foolishe Poete making your ende so badde The Pope seeketh not your monie he seketh you He seeketh the safetie of your soules He seeketh like a good shepherde howe to reduce the streied shepe of Englande vnto the folde of Christes Churche God graunte we maie see his good intente happely acheued The B. of Sarisburie The Pope hathe enriched him selfe and gotten the treasures of the world into his owne handes not by fraude or guile as you saie but onely by the frée liberalitie of Kinges and Princes Yet S. Augustine saithe Non possumus dicere Nemo nos inuasores arguit violeÌ„tiae nullus accusat Quasi non maiorem interdum praedam à viduabus blandimenta cliciant quà m tormenta Nec interest apud Deum vtrùm vi an circumuentione quis res alienas occupet dummodò quoquo pacto teneat alienum Wee cannot saie No man chargeth vs with extorsion noman accuseth vs of violence For oftentimes of poore widowes a man maie geate more by flatterie then by rackinge And there is no difference before God whether a man holde an other mannes goodes by open violence or by guile if the thinge that he holdeth be not his owne But how maie this by your learninge M. Hardinge be called the liberalitie of the Prince He is liberal that is frée in bestowing of his own But you tel vs that al the Temporal goodes of the vvorlde are the Popes and not the Princes and that the Prince hath nothinge but by fauoure sufferance of the Pope Your Doctours wordes be these Papa est Dominus omnium temporalium secundum illud dictum Petri Dabo tibi omnia regna mundi The Pope is the Lorde of al temporal goodes accordinge to that saieinge of S. Peter that S. Peter neuer spake for they are the woordes of the Diuel I wil geue thee al the Kingdomes of the world An other of your Doctours saithe thus Dicunt quòd solus Papa est verus Dominus temporalium ita quòd potest auferre ab alio quòd aliâs suum est Sed praelati caeteri Principes non sunt Domini sed Tutores Procuratores Dispensatores Thei saie that the Pope onely is the very Lorde of Temporal thinges so that he maie take from any man that is his own As for other Prelates and Princes thei be the ouerseers and fermours and stewardes of wordly thinges but not the Lordes And Matthias Parisiensis saithe that Pope Innocentius 3 called Kinge Iohn the Kinge of England Vasallum suum That is to saie his féede man or his Tenante meaning thereby that the Realme of England vvas the Popes and not the Kinges If
King 403. The Pope is al and aboue al. 619. The Popes iudgemente aboue al the iudgemeÌ„t of the vvorld â–ª 482. The encreasing of the Popes temporal povver 403. Pope Victor poisoned in the Chalice 40â— The Pope is more then God 397. The Popes stoole of Porphyris stoane 410. Kinges and Princes svveare obedience to the Pope 396. The Pope placeth him self aboue the Empier 398. The Pope him selfe vvoulde not be called the vniuersal Bishop 45â— The Pope can haue no Superioure 424. The Pope is Christe 461. The Pope and his Clergie fallen from God 453. Departing froÌ„ the Pope 430. 431. The Pope had no authoritie to summone Councels 671. The Popes honor preiudicial to to the honor of God 398. The Pope is the onely Lorde of temporal thinges 426. Pope Syluester dead before the Councel of Nice 666. The Emperours place in Councel at the Popes feete 635. A priuate maÌ„ saieing the truthe is to be heard before the Pope 431. Popes and Cardinalles entangled vvith vvorldly affaires 640. It is sufficient for vs to doâ—â—es the Pope vvilleth vs. 431. The Ambition of the Pope 426. The Pope is the light that came in to the vvorlde 619. The Pope is not the head of al Churches 451. 452. The Pope hath inuaded the right of al inferiour Bishoppes 452. Pope Adrian confessâ—th that al euil grevve from the See of Rome 454 455. The Pope and his Clergie Spoilers and Traiâ—â—â—rs 462. 463. Praier in a strange tonge 516. The Pride of Rome 110. 119. Moses a Prieste 651. Priestes Concubines allowed 363. 367 370. Priestes take vpoÌ„ theÌ„ the proude lookes of the Phariseis 153. 154. Laie men in a certaine sense to be called Priestes 652. The Priestes povver in remittinge sinne 158. 159. Priestes or elders 603. Prince of Priestes or hiest Bishop â–ª a title geueÌ„ to many Bishops 121 Godly Princes careful for Goddes causes 34. 35. The Prince the Supreme gouernoure in Ecclesiastical causes 643. 644. 645. 647. The Prince touchinge his obedience tovvardes God is a priuate man 394. The Prince bounde to vvrite out the booke of the Lavve 648. 649. Flatteringe of Princes 591. Priuate Masse coldely auouched by M. Hardinge 225. 226. 227. The Prophetes of God called Heretiques 233. The Popes power ouer Purgatorie 299. Old fantasies of Purgatorie 299. 300. Praier for the dead importeth not Purgatorie 300. Vaine proues for Purgatorie 301. The Bloude of Christe is our true Purgatorie 301. 305. 306. There is no Purgatorie 302. Scriptures disprouing Purgatotie 304 Purgatorie Imagined by the Heathens 305. Contrarie opinioÌ„s of Purgatorie 306. Roffensis confesseth that the olde Fathers made little mention of Purgatorie 307. The Greekes neuer beleeued Purgatorie 302. 307. S. Augustine doubteth of Purgatorie 305. M. Hardinge imagineth double fire in Purgatorie 306. S. Augustine denieth Purgatorie ibid. Paule and Peter muste passe through Purgatorie 301. Q. QuodaÌ„modo miscetur mihi 242. 243 R. Readers 98. Readinge of the Scriptures vvithout praier 195. Children of xiiij yeres of age admitted to be Readers in the Churche 602. Rebellion 16. The Boures RebellioÌ„ in Germanie 388 Recourse to Rome 702. 703. 704. Reconciliation of dissensions 354. Regimente of vveemenne 389. Relikes or dead mennes boanes 705. The Kinge determineth cases in Religion 12. The cause of Resurrection 324. 325. The good man vvoorketh good things vvithout hope of Revvard 320 Our perfection of Righteousnesse is vnperfit 317. 318. The Romaine Religion in many pointes agreable vvith the Manichees 17. The Romaine cleregie deceiuers false teachers and Pilates 461. The Romaine Faith shal neuer faile 22 The Romaine Faithe spoken of thorough the vvorlde 436. The filthie life of the Romaine Clergie 367. 368. Erroures and abuses in the Romaine Churche confessed 24. Rome is Babylon 719. 720. Fond questioÌ„s resolued at Rome 704. The Tragedies of Rome 79. Rome the roote of euil 455. Departure from the Churche of Rome 17. S. Tvvo Sacramentes 202. 214. Sacramentes ministred vvithout vnderstandinge 203. Sacramentes sanctifie and conteine grace 203. 204. Sacramentes be signes 205. Vehement phrases of the SacrameÌ„tes 246. The grace of the Sacramentes 235. The number of Sacramentes 212. 213. Sacramentes be vvoordes visible 145. Sacrament turned into a Diuine substance 252. The Breade and VVine of the Sacrament doo nourishe 205. The Scaramentes of the olde Lavve the nevve 206. The visible partes of Sacramentes are thinges corruptible 257. 260. Goddes special vvoorking in al Sacramentes 254. The Sacrament is a figure 244. Goddes omnipotente povver in the Sacramentes 245. In the Sacramente or by the Sacramente 232. Sacramentes are Seales of Gods promisses 134. SacrameÌ„ts necessarie hovv 149. 150 The diuiding or breaking of the Sacrament 521. Nature Povver Vertue in SacrameÌ„ts 253. 254. M. Harding referreth the Iudgement of Sacramentes to his senses 255. Disdaineful speaches of the SacrameÌ„ts vsed by M. Hardinge 268. Christe is crucified and dieth in the Sacramente 269. The Sacramente changed into the substance of our fleashe 259. Sacramentes are signes 73. Vehement speeches of the Sacrament 239. The Bread changed into a Sacrament 244. The Sacramente vnder bothe kindes of Christes Institution 229. 230. The Sacramentes of the nevve Lavve geue grace in vvhat sense 062. The difference bitvveene the Sacrament and the substance of the Sacramente 222. 224. The Sacramentes vvoorke in vs the hope of Resurrection 221. 222. The carieing about of the Sacrament 293. 295. The Sacramente dependeth not on the Minister 215. The Sacramente is one thinge and Christes Body is an other thing 222 230. 232. 268. The Sacrifice of Melchisedeth 434. Sainctes offices distincted 313. Sale of Masses and of Merites 292. Certaintie of Saluation 75. The Schoole Doctours 19. The Scripture a deade letter 473. 474 The Scriptures translated into diuers tonges 588. 589. The Scriptures preserued by Goddes prouidence 478. The people ought to reade the Scriptures 506. The Scriptures preserued by the Iues 478. The Scriptures inferioure to the Churche 474. The Scriptures take theire force of the Churche of Rome 456. 593. Ignorance of Scriptures is sinne 590. The Scripture standeth in the sense not in the vvoordes 54. 72. 194. Hovve knovve you that these be the Scriptures a fonde question 200. Scriptures at diuerse times diuersely expounded 78. Scripture receaueth authoritie of the Churche 77. The old translation of the Scriptures corrupted 598. The Scriptures fovvly abused 53. 77. 467. Scriptures onely to be read in Churches 519. Scriptures folovve the Churche and not the Churche the Scriptures 78. VVee maie not heare an Angel of God against the Scriptures 485. The Heretiques alleged the Scriptures 72. The simplest of the people in olde times disputed of the Scriptures 507 The Scriptures disclose al errours 481 Grace to discerne Scriptures 201. Boastinge of the Holy Ghoste vvithout the Scriptures 65. Gods Scriptures levvdely scorned 193. Scriptures forged 201. The authoritie of the Scriptures 69. The simple people maie reade the Scrip 〈◊〉 589. 590. The people cannot iudge of the Scriptures because the Scholar is not aboue his
Causes ‡ Vntruthe Reade the Ansvveare * O glorious Thraso Then vvas the Apostles state mutch more beggerly This â—â—linge as not ours but S. Bâ—â—nardes * The Pope by M Hardinge compared with Iudas 〈◊〉 Citatur ab Illyrico inter 〈◊〉 Verit. Pag. 121. Chrysostom In Matth. Hom. 35. Hieronym Contra Hieronym in Sophontam caâ— Concil Trident. Sub Paulo 3. Admonitio Legator Auentinus Le. 3. De Ruperto Christum omnium Deorum esse pauperrimum Ecclesiastical brauerie in Apparel Bernard in Cantica Sermo 33. Holcote in Sapien Lectio 23. Bernard in Cantica Sermo 77. Paralipomena Vrspergen Bernard De Consideratione ad Eugenium Lib. 1. 8. quae 1. Qui Episcopatum Augustin 2. quae 7. qui nec Augustin August contra Donatist Li. 6. Bernard De Consideratione ad Eugeni Li. 3. 1. Corinth 15. * Vntruthe For vvee allege many other places bisides as it maie sooue appeare 1. Pet. 2. Rom. 13. Supreme Heade Supreme Gouernoure * Then cannot the Pope be Heade of the Churche For he hath persecuted the Church as mutche as Nero. ‡ Mutche a doo about nothing For our Prince hath not this Title But Queene Marie had and vsed the same title of Supreme Heade as many vvaies it maie be proued Extra De maiorita obedien Ca. 2. In margi Epist Eleutherij Citatur inter Leges Edwardi Primi Quintae Synodi Act io 1 pijssimo Tertullian Ad Scapulam Chryso in Epist ad Phili. Hom. 13 A Wooman Head of the Churche Chrysosto ad Populum Antioch Homil. 2. ‡ A graue disputer Ye conclude againste that that is not auouched * Vntruthe fonde and manifeste and leadinge directely to desperation Iohan. 20. ‡ Vntruthe ioined vvith blasphemie Reade the Answeare Matth. 16. * A fonde folie For this Keie is geeuen no more to the Pope then to any other Simple Prieste August in Epist 50. Ad Bonifac. August Confess Lib. 10. Cap. 3. Aug. in Psal 126 Aug. in Psal 127 Alphons De Haeresib Lib. 2. De Absolutione Origen in Matthae Tractat. 1. Extra De of fic Iudicis Ordina Pastoralis In Gloss De poenit Dist 1 Quis aliquado De poenit Dis 1. Conuertiminâ— In eodem Cap. De poenit Dis 1 Omnis qui. De poenit Dis 5. In poeniten In Glossa Chrysost De CoÌ„fess poenit The Prince iudgeth in Ecclesiastical causes * The Kinge is the Priestes Executioner ‡ O Vanitie of Vanities Aaron the Bishop sette vp the Golden Calfe and cried vnto the people This is thy God But Moses the Ciuile Magistrate or Prince brake it dovvne 1. Reg. 28. Deut. 17. * Ful discretely As though Kinges had not Officers to keepe theire Recordes ‡ Vntruthe For vvee haue falsified no parte hereof as it shal appeare Deut. 17. * Here M. Hard. vvould faine saie sommevvhat if he vviste vvhat it vvere Reade the Ansvveare Cap. 49. ‡ By this prety Conclusion the Kinge is the Seruant and the Prieste is the Maister De Maior Obedien Vnam Sanctam The Prince iudgeth in Ecclesiastical causes Psalm 2. Authen Constitu 123. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fancis Zarabell De Schemate Concil Esai 5. Actor 19. Iohan. 18. M. Hardinge Pag. 302 a. M. Hardinge Pag. 192 a. Pag. 192. b. Ceremoniari Lib. 2. Sectio 2. Paul Phagius in Deuter. Cap. 17. Hugo in Deute Cap. 17. Deuteronomie A copie A Double Augusti Contra Faustum Lib. 16. Cap. 21. Et in Psal 58. Et sapè alibi Iohan. De paris De potesta Reg. et Papali Cap. 5. Chrysosto in Genesim Homil. 9. Questo Doppio Le Double Iosua 8. Dis 98. Si Imperator In Glossa The Pope a Kinge Moses a Prieste Exod. 32. ‡ Vntruthe For at that time he vvas no Prieste * Vntruthe For it proueth the coÌ„trarie Reade the Ansvveare ‡ Vntruth confessed by M. H. frendes For in the time of Moses Lavve the Prieste vvas inferiours to the Prince * Substantial Argumentes vvhereby to proue the Pope a Kinge Psal 109. Iustinus in Dial. aduersus Typh Exod. 19. 1. Pet. 2. ‡ Discretely reasoned For al this perteineth as vvel to a Simple Prieste as to the Pope * LouaniaÌ„ Logique Moses Consecrated Aaron Ergo The Pope is a Kinge Psal 98. The Pope is a Kinge Moses a Prieste Hiero in Psal 98 Hierony in Micheam Cap. 6. Hugo in Psal 98. Hebrae 5. Hierony in Qu Hebraici in Genesim Hierony in Iob. Cap. 1. Dist 10. De Capitulis in Gloss Inter acta Gelasij Exod. 29. Heruaeus de Potestat pp. Ca. 18. The Pope is a Kinge Extra De Maiorita Obedien Solitae In Glossa Iohan. De Paris De potestat Regia Pap ca. 5. Iohan. 18. Heruaeus de Potestat Pp. Cap. 8. 1. Pet. 2. Tertul. in Exhorta ad Castit Apocal. 1. Aug. Q Euang. Lib. 2. Cap. 40. Augu. De Ciuit. Dei Li. 20. Ca. 10 Ambros in LucaÌ„ Lib. 5. ap 6. Hierony in Malachi Cap. 1. The Pope is a kinge kingely Priestehoode Chrysost 2. Cor. Homil. 3. Matth. 20. Dist 10. Quoniam idem Glossa Bernar. De Considera Lib. 2. Heruaeus de Potestat Pp. Ca. 18. Dorman Fol. 40. Conc. Macrense Citatur ab Illyrico inter Testes Verita Pag. 121. Iosua Iosua Cap. 1. Num. 27. Exod. 32. August Contra Cresconium Li. 3. Cap. 51. 1. Paralip 13. Kinge Dauid ordereth maters of Religion * An il comparison For that the one set vp the other pluckte dovvne 1. Paral. 15. ‡ A simple shifte God vvote For other Kinges that did the like vvere no Prophetes 1. Paralipom 16. 1. Paralipom 24. 2. Paralipom 8. 2 Paralipom 19. 2. Paral. 6. 3. Reg. 8. 3. Reg. 2. * Vntruthe For vvhat Superiour Bishoppes Authoritie vsed Salomon in the Deposition of Abiathar Kinge Salomon Judgeth in Spiritual cases ‡ Vntruthe manifeste Reade the Ansvveare 2. Parali 5. 6. 7. 8. 2. Paralip 8. 2. Paral. 29. 4. Reg. 18. Ezechias 4. Reg. 20. 4. Reg. 9. * Vntruthe For the Priestes did nothinge but againste their vvilles Reade the Ansvveare ‡ This is farre from the pourpose For Esaias and Elizaeus neither vvere Priestes noâ— had the eâ—ecution of Priestly Offices 2. Paralip 29. 2. Paralip 30. 1. Paralip 17. 2. Par. 19. 4. Reg. 12. 4. Reg. 10. losias Iohas Iehu * Ye mighte haue founde it 4 Reg. Ca. 12. ‡ But he Iudged them and condemned them for False Propheres This vvas no mere Temporal office 4. Regum 12. 2. Paralipom 35. 4. Regum 21. Dorman Fol. 37. Dorman Fol. 39. * Euen so Iâ—ppiter or Baaâ—s Bishop vvas as vvel a Bishop as the Bishop of Rome ‡ Neither can the Pope meddle more vvith Religion then Annas or Caâ—phas * Vntruthe â–ª For if the Bishop had offended he vvas subâ—ecte to the Prince as vvel vvithin the Churche aâ— vvithout â–ª Deut â–ª 17. The Prince a ludge in Ecclesiastical causes 1. Paral. 26. * The Prince is Executioner to the Prieste ‡ Vntruthe euident Reade the Ansvveare Aristotel Foliticor Li. 3. Socrates Lib. 5. in Prooemio 〈◊〉 〈◊〉 〈◊〉